BiharAlAnwaar V62

Bihar Al-Anwaar Volume 62 www.hubeali.
com
‫حبار األنوار‬
BIHAR AL-ANWAAR
‫اجلزء الثاين و الستون‬
Volume 62
‫حبار االنوار اجلامعة لدرر أخبار االئمة االطهار‬

Bihar Al-Anwaar – The summary of the pearls of the
Ahadeeth of the Pure Imams-asws
‫أتليف العالمة فخر االمة املوىل الشيخ حممد ابقر اجمللسىي‬

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad
Baqir Al Majlisi
Page 1 of 296
Bihar Al-Anwaar Volume 62 www.hubeali.com
Table of Contents
CHAPTER 1 – RECOMMENDATION OF KEEPING THE DOMESTIC ANIMALS IN THE HOUSES

..................................................................................................................................... 4
CHAPTER 2 – MERIT OF KEEPING THE ROOSER AND ITS TYPE, AND KEEPING THE
CHICKEN IN THE HOUSE AND ITS RULINGS ..................................................................... 5
CHAPTER 3 – THE DOVES AND THEIR TYPES FROM THE PIGEONS, AND THE TURTLE
DOVES, AND THE HOMING PIGEON, AND THE WOOD PIGEON, AND OTHERS ............... 13
CHAPTER 4 – THE PEACOCK ......................................................................................... 28
CHAPTER 5 – THE PHEASANT, AND THE GROUSE, AND THE PARTRIDGE, AND OTHERS
FROM THE BIRDS, AND MERIT OF THE MEAT OF SOME OF THEM OVER OTHERS .......... 32
CHAPTERS ON WILD ANIMALS, AND THE PREDATORS FROM THE DEOMESTIC ANIMALS
AND OTHERS .................................................................................................................. 35
CHAPTER 1 – THE DOGS AND THEIR TYPES, AND THEIR ATTRIBUTES, AND THEIR
RULINGS, AND THE CATS, AND THE PIGS IN THE BEGINNING OF THEIR CREATION AND
THEIR RULINGS ........................................................................................................... 35
The Verses .................................................................................................................. 35
(Forbidden) Tafseer (opinionated) ............................................................................... 36
CHAPTER 2 – THE FOX, AND THE RABBIT, AND THE WOLF, AND THE LION .................... 50
CHAPTER 3 – THE ANTELOPE AND REST OF THE WILD ANIMALS ................................... 65
CHAPTERS ON THE HUNTING AND THE SLAUGHTER AND WHAT IS PERMISSIBLE AND
WHAT IS PROHIBITED FROM THE ANIMALS AND OTHERS ................................................ 70
CHAPTER 1 – A SUMMARY OF WHAT IS PERMISSIBLE AND WHAT IS PROHIBITED FROM

THE FOODS AND DRINKS, AND RULINGS OF THE SUSPECTED (ITEMS) AND WHAT ONE IS
DESPERATE TO ............................................................................................................ 70
The Verses – ............................................................................................................... 70
(Forbidden) Tafseer (opinionated) ............................................................................... 77
CHAPTER 2 – REASON FOR THE PROHIBITION OF THE PROHIBITED FROM THE FOODS
AND THE DRINKS....................................................................................................... 149
Page 2 of 296
CHAPTER 3 – WHAT IS PERMISSIBLE FROM THE BIRDS AND REST OF THE ANIMAL AND
WHAT IS NOT PERMISSIBLE ....................................................................................... 155
CHAPTER 4 – THE LOCUSTS AND THE FIGHT AND REST OF THE WATER ANIMALS ........ 169
(Forbidden) Interpretation (opinionated) .................................................................. 169
CHAPTER 5 – TYPES OF MORPHED (CREATURES) AND THEIR RULINGS AND REASONS FOR
THEIR BEING MORPHED ............................................................................................ 197
CHAPTER 6 – INCIDENTAL CAUSES REQUIRING THE PROHIBITION .............................. 218
CHAPTER 7 – THE HUNTING AND ITS RULINGS AND ITS ETTIQUETTES......................... 225
The Verses ................................................................................................................ 225
CHAPTER 8 – THE PURIFICATION AND ITS TYPES AND ITS RULINGS ............................ 258
The Verses – ............................................................................................................. 258
Page 3 of 296
‫ استحباب اختاذ الدواجن يف البيوت‬1 ‫ابب‬
CHAPTER 1 – RECOMMENDATION OF KEEPING THE

DOMESTIC ANIMALS IN THE HOUSES
ِ ‫ت الشَّيء الد‬
‫َّاج ُن ِمثْ ُل‬ ِ ‫ َكانُوا ُِيوُّبنو َن أَ ْن ي ُكو َن ِِف الْوُّبي‬:‫ال‬
َ َ‫ْي بْ ِن ُع ْل َوا َن َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد َع ْن أَبِ ِيه ع ق‬ِ ْ ‫ َع ْن َس ْع ِد بْ ِن طَ ِريف َع ِن ا ْْلُس‬،‫اْل ْسنَ ِاد‬
ِْ ‫ب‬
ُْ َْ َ َ ُ ‫ قُ ْر‬-1
.‫صْوُّبيَاِنِِ ْم‬
ِ ِ‫اْلِ ِن و ََل ي عوُّبثُو َن ب‬
َ ْ َ َ ْ ‫ث به صوُّبْيَا ُن‬
ِ ِِ َ ‫اق لِيعوُّب‬ ِ
َ ْ َ َ‫اج أَ ِو الْ َعن‬ِ ‫َّج‬ ِ ْ
َ ‫اْلَ َمام َو الد‬
(The book) ‘Qurb Al Asnad – from Sa’ad Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, he (the narrator) said, ‘They-asws
were loving it if there would happen to be in the house something of the livestock, like the
doves, and the chicken, or the young goats for the children of the Jinn to be playing with and
they would not be playing with their children’’.1
‫ال‬ َ َ‫الر ْْحَ ِن بْ ِن أَِِب ََْنَرا َن َع ْن ُسلَْي َما َن بْ ِن َج ْع َفر َع ْن ِبْ َر ِاِ َيم بْ ِن أَِِب َْي ََي الْ َم َدائِِِن ق‬
َ َ‫ال ق‬ َّ ‫الر ْْحَ ِن َع ْن َعْوُّب ِد‬
َّ ‫ َع ِن الْ ُمظََّف ِر بْ ِن ُُمَ َّم ِد بْ ِن َعْوُّب ِد‬،‫ب ْاْلَئِ َّم ِة‬
‫ ِط ن‬-2
.‫ْي َع ْن ِصْوُّبيَانِ ُك ْم‬ ِ ِ ِ ِ ‫اَّللِ ص أَ ْكثِروا ِمن الد‬
ُ ‫َّواج ِن ِِف بُيُوت ُك ْم تَتَ َشا َغ ْل ِبَا الشَّيَاط‬ َ َ ُ َّ ‫ول‬
ُ ‫َر ُس‬
(The book) ‘Tibb Al Aimma-asws’ – from Al Muzaffar Bin Muhammad Bin Abdul Rahman, from Abdul Rahman Bin
Abu Najran, from Suleyman Bin Ja’far Bin Ibrahim Bin Abu Yahya Al Madainy who said,
‘Rasool-Allah-saww said: ‘Frequent from the livestock in your houses, the Satans-la would be
pre-occupied with them from your children’’.2
1
Bihar Al-Anwaar – V 62 The book of animals - Ch 1 H 1
2
Page 4 of 296
‫ فضل اختاذ الديك و أنواعها و اختاذ الدجاج يف البيت و أحكامها‬2 ‫ابب‬
CHAPTER 2 – MERIT OF KEEPING THE ROOSER AND ITS TYPE,

AND KEEPING THE CHICKEN IN THE HOUSE AND ITS RULINGS
ِ ‫الرَا ع ِِف‬
ِ ‫الد‬ ِِ ِِ َْ‫َْحَ َد ْاْلَ ْش َع ِر ِي َع ْن ِبْ َرا ِِ َيم بْ ِن َْحََّويِْه َع ِن الْي‬
ْ ‫يس َع ْن ُُمَ َّم ِد بْ ِن أ‬ ِ ِ ِ ْ ‫ َع ْن أَبِ ِيه َع ْن أ‬،‫ال‬ ِ
ِ َ‫يك ْاْلَبْي‬
‫ض‬ َ ِ ‫ال‬
َ َ‫ال ق‬
َ َ‫ين ق‬ َ ‫َْحَ َد بْن ْدر‬ ُ‫ص‬
َ ‫ َو ا ْْل‬،‫ الْ ُعيُو ُن‬-1
.‫اعةُ َو َكثَْرةُ الَُِّروقَِة‬ َّ ‫الص ََلةِ َو الْغَ ْ َْيةُ َو‬ ِ َ‫َخَْس ِخصال ِمن ِخص ِال ْاْلَنْوُّبِي ِاء مع ِرفَته ِِبَوق‬
َ ‫َّج‬
َ ‫الس َخاءُ َو الش‬ َّ ‫ات‬ ْ ُُ ْ َ َ َ ْ َ ُ
(The book) ‘Al Uyoun’, and ‘Al Khisal’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al
Ashary, from Ibrahim Bini Hamawiya, from Al Yaqteeny who said,
‘Al-Reza-asws said: ‘In the white rooster there are five characteristics from the characteristics
of the Prophets-as – its recognising the timings of Salat, and self-esteem (Ghayra), and the
generosity, and the bravery, and the (many) wives’’.3
َّ ِ‫ظ ل‬
.ِ‫لص ََلة‬ ُ ِ‫ال ِنَّهُ يُوق‬ ِ ‫ب‬
ِ ‫الد‬
َ َ‫يك َو ق‬ ِ ‫َّب ص َِنَى َع ْن َس‬ ِ ‫ ِِف من‬،‫وق‬
ِ ِ‫اِي الن‬ََ ِ ‫الص ُد‬
َّ ‫س‬ ِ
ُ ‫ ََمَال‬-2
(The book) ‘Majaalis’ of Al Sadouq –
‘Among the prohibitions of the Prophet-saww, he-saww had forbidden from reviling the rooster
and said: ‘It awakens (people) for the Salat’’.4
.‫اعةَ َو َكثَْرةَ الَُِّروقَِة‬ َّ ‫الص ََلةِ َو الْغَ ْ َْيةَ َو‬ ِ َ‫يك َخَْس ِخصال ُُمافَظَته علَى أَوق‬ ِ ‫َّب ص تَعلَّموا ِمن‬
ِ ‫الد‬ ِ ِ‫ الْ َم َكا ِرُم َع ِن الن‬-3
َ ‫َّج‬
َ ‫الس َخاءَ َو الش‬ َّ ‫ات‬ ْ َ َُ َ َ َ َ َُ
(The book) ‘Al Mukarim’ –
‘From the Prophet-saww: ‘Lear five qualities from the rooster – it’s preserving upon timings of
the Salat, and the self-esteem (Ghayra), and the generosity, and the bravery, and many
wives’’.5
ِ ‫ول ِ َّن ََِّّللِ ِديكاً ِر ْج ََلهُ ِِف ْاْل َْر‬

‫ض َو‬ ُ ُْ َ‫اَّللِ ع ي‬
َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫ عن ُْحي ِد ب ِن ُشعيب عن جابِر ا ْْلع ِف ِي ق‬،‫ضرِم ِي‬
ُ ‫ال َس ْع‬ ُْ َ ْ َ ْ َ ْ َْ ْ َ َ ْ َ‫اْل‬ ْ ‫اب َج ْع َف ِر بْ ِن ُُمَ َّم ِد بْ ِن ُشَريْح‬ ِ
ُ َ‫ كت‬-4
ِ ِ‫ول سوُّبحا َن الْمل‬ ِ ِ
ِ ‫ك الْ ُْد‬
‫نوس‬ َ َ ْ ُ ُ ُْ َ‫اح لَهُ ِِف الْ َمغْ ِرب ي‬
ٌ َ‫اح لَهُ ِِف الْ َم ْش ِرق َو َجن‬
ٌ َ‫ت الْ َع ْر ِش َجن‬ َ ‫ْسهُ ََْت‬
ُ ‫َرأ‬
The book of Ja’far Bin Muhammad Bin Shureyh Al Hazramy, from Humeyd Bin Shueyb, from Jabir Al Jufy who
said,
‘I heard Abu Abdullah-asws saying: ‘For Allah-azwj there is a rooster, its legs are in the earth and
his head is beneath the Throne. There is a wing for it in the east, and there is a wind for it in
the west saying, ‘Glorious is the King, the Holy!’
3
4
5
Page 5 of 296
ِ ِ‫يك فَ ْلي ُْل أَح ُد ُكم سوُّبحا َن رِِب الْمل‬

ِ ‫ك الْ ُْد‬
.‫نوس‬ ِ ‫وك و أَجاب ْته فَِإ َذا ُِسع صوت‬
ِ ‫الد‬ ِ ‫كص‬ ِ َ َ‫فَِإ َذا ق‬
َ َ َ َ ُْ ْ َ ْ َ ُ َْ َ ُ َ َ َ ُ ُ‫احت الدني‬
َ َ َ ‫ال َذل‬
When it says that, the roosters shout (crow) and answer it. Whenever one of you hears the
voice of the rooster, so let him say, ‘My Lord-azwj is the King, the Holy!’’6
‫ظ ُد َويْ َرَة‬
ُ ‫ض َْي َف‬ ٌ ‫اَّللِ ص ِد‬
ُ َ‫يك أَفْ َر ُق أَبْي‬ َّ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ال ق‬ َِ ‫ ع ِن الْعِدَّةِ ع ِن الَْبقِ ِي عن ُُم َّم ِد ب ِن علِي عن أَِِب‬،‫ الْ َك ِاِف‬-5
َ َ‫َجيلَةَ َع ْن َجابِر َع ْن أَِِب َج ْع َفر ع ق‬ ْ َ َ ْ َ ْ َ َْ َ َ
.ُ‫أ َِْلِ ِه َو َسْوُّب َع ُد َويْ َرات َح ْولَه‬
(The book) ‘Al Kafi’ – from the number, from Al BArqy, from Muhammad Bin Ali, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘An individual white rooster guards
the house of its people, and seven houses around it’’.7
ِ‫اَّلل‬ ِِ ‫اس ِم ب ِن عوُّب ِد ا َّلر ْْح ِن ا ْْل‬

َّ ‫اش ِي َع ْن ُُمَ َّم ِد بْ ِن َْْلَد ْاْل َِْ َوا ِز ِي َع ْن أَِِب َعْوُّب ِد‬ ِ ِ ِ ِ
َ َ ْ َ ْ َْ ْ‫ َع ِن الْعدَّة َع ْن َس ْه ِل بْ ِن ِزََيد َع ْن َعل ِي بْ ِن ُسلَْي َما َن بْ ِن ُر َشْيد َع ِن ال‬،‫ الْ َك ِاِف‬-6
.‫ض ُل ِم ْن َسْوُّب ِع ُديُوك فُ ْرق بِيض‬ ِ ‫يك أَفْ ر ُق أَب يض َيرس دوي رتَه و سوُّبع دوي رات حولَه و لَنَ ْف‬ ِ َ َ‫ع ق‬
َ ْ‫ضةٌ م ْن َْحَ َامة ُمنَ َّمَرة أَف‬
َ َ ُ ْ َ َ ْ َ ُ َ ْ َ َ ُ َ ْ َ ُ ُ ُ ْ ُ َْ َ ٌ ‫ د‬:‫ال‬
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ali Bin Suleyman Bin Rushed, from Al Qasim
Bin Abdul Rahaman Al hashimy, from Muhammad Bin Makhlad Al Ahwazy,
‘A white frightening rooster guards its house and seven houses around it, and a swishing (of
the wings) from a speckled pigeon is superior to seven white frightening roosters’’.8
‫ ذُكَِر‬:‫ال‬ ْ ‫وب بْ ِن َج ْع َف ِر بْ ِن ِبْ َر ِاِ َيم‬

َ َ‫اْلَ ْع َف ِر ِي ق‬ ِ ِِ ِ ِ ِ ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،ُ‫ َو ِمْنه‬-7
َ ُْ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن َخالد َع ِن الْ َْاس ِم بْ ِن َْي ََي َع ْن َجده ا ْْلَ َس ِن بْ ِن َراشد َع ْن يَ ْع‬
‫ض بِ َش ْيء‬ ِ ‫الد‬ِ ‫يد َك علَى حس ِن‬ َ َْ َ‫ِعنْ َد أَِِب ا ْْلَ َس ِن ُح ْس ُن الَِّ ُاو ِس ف‬
ِ َ‫يك ْاْلَبْي‬ ْ ُ َ ُ ‫ال ََل يَِز‬
And from him, from the number, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his
grandfather Al-Hassan Bin Rashid, from Yaqoub Bin Ja’far Bin Ibrahim Al Ja’fary who said,
‘The peacock was mentioned in the presence of Abu Al-Hassan-asws. He-asws said: ‘Nothing will
increase you in goodness than the white rooster’.
.‫س َِلْ َويْ ِل َِِ ِِيََتِ ِه الَِِّ ابْتُلِ َي ِِبَا‬ َّ َِّ ِ َّ ‫يت‬
ُ ‫الص ََلة َو َّنَا يَ ْد ُعو الِ ُاو‬
ِ ِ‫ك ِِف مواق‬ ِ َّ ِ َ ‫َحس ُن‬
َ َ َ ‫ص ْواتً م َن الِ ُاو ِس َو ُِ َو أ َْعظَ ُم بََرَكةً يُنَوُّب ُه‬ َ ْ ‫يك أ‬
ِ ُ ُْ ‫ال و َِسعته ي‬
ُ ‫ول الد‬ َ ُ ُ ْ َ َ َ‫ق‬
He (the narrator) said, ‘And I heard him-asws saying: ‘The rooster is of more excellent voice
than the peacock, and it is of mightier Blessings alerting you in the timings of the Salat, and
rather the peacock calls for the woe due to its sin which it has been involved with’’.9
.‫يق ُك ِل ُم ْؤِمن‬ ِ ‫الديك ْاْلَب يض ص ِد ِيْي و‬

ِ ‫اَّلل ع‬
َِّ ‫ال أَبو عوُّب ِد‬ َ َ‫َص َحابِِه َرفَ َعهُ ق‬ ِ ‫ َع ْن َعلِي َع ْن بَ ْع‬،ُ‫ َو ِمْنه‬-8
ُ ‫صد‬َ َ َ ُ َْ ُ ْ َ ُ َ َ‫ال ق‬ ْ ‫ضأ‬
And from him, from Ali, from one of his companions, raising it, said,
6
7
8
9
Page 6 of 296
‘Abu Abdullah-asws said: ‘The white rooster is my-asws friend and friend of every Momin’’.10
َّ ‫ص ِال ْاْلَنْوُّبِيَ ِاء‬

‫الس َخاءُ َو‬ ِ ِ
َ ‫صال م ْن خ‬
ِ َْ‫يك َخ‬
َ‫سخ‬ُ
ِ ‫ ِِف‬:‫ال‬
ِ ‫الد‬ َ َ‫َص َحابِِه َع ْن أَِِب ُش َعْيب الْ َم َح ِاملِ ِي َع ْن أَِِب ا ْْلَ َس ِن ع ق‬ ْ‫ضأ‬ ِ ‫ َع ْن َعلِي َع ْن بَ ْع‬،ُ‫ َو ِمنْه‬-9
.ُ‫الص ََلةِ َو َكثَْرةُ الَُِّروقَِة َو الْغَ ْ َْية‬
َّ ‫ات‬ ِ َ‫الشَّجاعةُ و الْمع ِرفَةُ ِِبَوق‬
ْ َْ َ َ َ
And from him, from Ali, from one of his companions, from Abu Shueyb Al Muhamily,
‘From Abu Al-Hassan-asws having said: ‘In the rooster there are five characteristics from the
characteristics of the Prophets-as – the generosity, and the bravery, and the recognition with
timings of the Salat, and many wives, and the self-esteem (Ghayra)’’.11
ُ‫ال أَمْي‬ َ َ‫اَّللِ ع ق‬

ِ َ َ‫ال ق‬ َّ ‫َّاح َع ْن أَِِب َعْوُّب ِد‬ َِ ‫ عن علِي و ِعدَّة ِمن أَصحابِِه عن سه ِل ب ِن ِزَيد‬،‫ الْ َك ِاِف‬-10
ِ ‫َجيعاً َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ْاْلَ ْش َع ِر ِي َع ِن ابْ ِن الْ َْد‬ َ ْ َْ ْ َ َ ْ ْ َ َ َْ
.ُ‫وده‬ ِ ِ ِ
ُ ‫َ ْربُهُ ِبَنَاحه ُرُكوعُهُ َو ُس ُج‬
َ ‫ص ََلتُهُ َو‬ ِ ِ ‫ْي ع ِصي‬ِِ
َ ‫اح الديك‬
ُ َ َ ‫الْ ُم ْؤمن‬
(The book) ‘Al Kafi’ – from Ali, and a number of his companions, from Sahl Bin Ziyad, altogether from Ja’far Bin
Muhammad Al Ashary, from Ibn Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Shouting (crowing) of the
rooster is it’s Salat, and it’s striking (flapping) its winds is it’s Ruk’u and its Sajdah’’. 12
‫اج ِخنْ ِز ُير الَِِّْْي َو‬ َ ‫وس الَِِّْْي َو الد‬

ُ ‫َّج‬ ُ ‫ْي ع الْ َونز َج ُام‬
ِِ ِ َ َ‫ال ق‬
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َ َ‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن َخالِد َع ْن َع ْم ِرو بْ ِن عُثْ َما َن َرفَ َعهُ ق‬
ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،‫ الْ َك ِاِف‬-11
ِ ُ‫ض ِل ق‬ ِ ِ ‫نراج حوُّبش الَِّ ِْي و أَين أَنْت عن فَرخ‬
.‫وتَا‬ ْ ‫ْي َربَّْت ُه َما ْامَرأَةٌ ِم ْن َربِ َيعةَ بَِف‬
ِْ‫ض‬َ ِ‫ْي ََن‬ْ َ ْ ْ َ َ َ ْ َ ْ ُ َ َ ُ َّ ‫الد‬
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad Bin Khalid, from Amro Bin Usman raising
it, said,
‘Amir Al-Momineen-asws said: ‘The goose is a buffalo of the birds, and the chicken is a pig of
the birds, and the partridge is a turkey of the birds, and where are you from two chicks raised
by a woman from (clan of) Rabie by the grace of her strength?’’13
ِِ ِ َ َْ َ‫اج ف‬ ِ ِ َ َ‫السيَّا ِر ِي َرفَ َعهُ ق‬ ْ ‫ َع ْن أ‬،‫ الْ َك ِاِف‬-12

‫ْي ع َك ََّل‬
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َ ‫ب اللن ْح َمان َْلْ ُم الد‬
ِ ‫َّج‬ َ َ‫ال ُع َمُر َّن أَطْي‬ َ َْ‫ت اللن ْح َما َن ب‬
َ َْ َ‫ْي يَ َد ْي ُع َمَر ف‬ ُ ‫ ذَ َك ْر‬:‫ال‬ َّ ‫َْحَ َد َع ِن‬
ِ
َ َ‫ب اللن ْح َمان َْلْ ُم فَ ْرخ َِن‬ ِ ِ ِ َ ِ‫ِ َّن ذَل‬
.‫ض‬ُ ‫ض أ َْو َك َاد يَنْ َه‬ َ َ‫ك َخنَاز ُير الَِّْْي َو َّن أَطْي‬
(The book) ‘Al Kafi’ – from Ahmad, from Al Sayyari, raising it, said,
‘I mentioned the meats in front of Umar. Umar said, ‘The best of the meat is meat of the
chicken’. Amir Al-Momineen-asws said: ‘That is a pig of the bird, and the best of the meats is
mean of a chick getting up (baby chicken), or almost getting up (to fly)’’.14
10
11
12
13
14
Page 7 of 296
َ َْ َ‫اجة ُمَْ ُش َّوة َو َِِوُّبِيٍ ف‬ ِ َِّ ‫ أَ َك ْلت مع أَِِب عوُّب ِد‬:‫ال‬

َ َ‫وب َع ْن َعْوُّب ِد ْاْل َْعلَى ق‬ ِ ِ ِ ِ
‫ال‬ َ ‫اَّلل ع فَ َد َعا َو أَُِِ ب َد َج‬ َْ َ َ ُ َ ُْ ‫س بْ ِن يَ ْع‬
َ ُ‫ َع ْن ُُمَ َّمد بْن َعلي َع ْن يُون‬،‫ الْ َم َحاس ُن‬-13
.‫وف فَ َجاءَ بِ ديد ثبِثَ ِريدَ َو َخل َو َزيْت‬ِ ‫ال َي جا ِريةُ ائْتِنَا بَِِع ِامنَا الْمعر‬ ِ ِ ‫اَّللِ ع ِ ِذهِ أُِ ِدي‬ ِ
ُْ َ َ َ َ َ َ َ‫ت ل َفاط َمةَ ُثَّ ق‬ ْ َ ْ َ َّ ‫أَبُو َعْوُّبد‬
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Yunus Bin Yaqoub, from Abdul A’ala who said,
‘I had a meal with Abu Abdullah-saww. He-asws called and was brought a chicken and Khabeys
(sweet dish). Abu Abdullah-asws said: ‘This had been gifted to (Syeda) Fatima-asws’. Then he-asws
said, ‘O maid! Bring us our well-known meal!’ She came with porridge, vinegar, and oil’’.15
.‫اج َو الْ َفالُوذَ َج َو َكا َن يُ ْع ِجوُّبُهُ ا ْْلَلْ َواءُ َو الْ َع َس ُل‬ َ ‫َّب ص َكا َن ََيْ ُك ُل الد‬
َ ‫َّج‬ َّ ِ‫ي أ ََّن الن‬
ِ
َ ‫ ُرِو‬،‫ ََْم َم ُع الْوُّبَيَان‬-14
(The book) ‘Majma Al Bayan’ –
‘It is reported that the Prophet-saww used to eat the chicken and Al-Falouzaj (sweet dish), and
the sweets and honey used to fascinate him-saww’’.16
ِ ِ ِ ِ ِ ‫روى‬
ْ َِِ‫اجةً أ ََمَر ِبَا فَ ُرب‬
َ ‫ت أ َََّيماً ُثَّ ََيْ ُكلُ َها بَ ْع َد َذل‬
.‫ك‬ َ ‫َّب ص َكا َن َذا أ ََر َاد أَ ْن ََيْ ُك َل َد َج‬ ‫الد ْم َِْي ن‬
َّ ِ‫ي َع ْن ََنفع َع ِن ابْ ِن ُع َمَر أ ََّن الن‬ ََ
It is reported by Al Tirmizi, from Nafie, from Ibn Umar,
‘It was so that whenever the Prophet-saww wanted to eat chicken, instructed with it, so it would
be tied up for days, then he-saww would eat it after that’’.17
‫يك‬ ِ ِ ِ ‫ روى عوُّبد ا ْْل ِق بن قَانِع ِبِِسن ِادهِ ِ ََل جابِ ِر ب ِن أَثْو‬،‫ حياة اْليوان‬15
ِ َ َ‫َّاء الْمثلَّث ِة و فَتْ ِح الْوا ِو و ِو أَثْوب بن عتْوُّبةَ أ ََّن النَِّب ص ق‬
ُ ‫ الد‬:‫ال‬ َّ َ ُ ُ ْ ُ َ َُ َ َ َ َ َ ُ ‫ب ب ُس ُكون الث‬ ََ ْ َ َْ ُ ْ َ ُ َْ َ َ
ِ‫ و َكا َن النَِّب ص ي ْتنِيه‬.‫احوُّبه و سوُّبع دور خلْ َفه‬
ِ ‫ان َيرس ص‬ ِ ِ ِ ِ ِ ِِ
ََ ‫ن‬ َ ُ َ ُ َ ْ َ َ ُ َ َ ُ ُْ َِ‫صديْي َو َع ُد نو الشَّْي‬ َ ‫ض‬ ُ ‫ت َو َرَواهُ َغ ْْيُهُ بِلَ ْفظ الد‬
ُ َ‫يك ْاْلَبْي‬ ُ َ‫ َو ِ ْسن‬.‫ض َخليلي‬
ُ ُ‫ادهُ ََل يَثْوُّب‬ ُ َ‫ْاْلَبْي‬
.‫ت َو الْ َم ْس ِج ِد‬
ِ ‫ِِف الْوُّبي‬
َْ
(The book) ‘Hayat Al Haywan’ – It is reported by Abdul Haq Bin Qanie, by his chain to Jabir Bin Aswab, and he is
Aswab Bin Utba,
‘The Prophet-saww said: ‘The white rooster is my-saww friend’’. And the Prophet-saww used to
possess it in the house and the Masjid’’.18 (From a non-Shia source)
‫س بَْيتَهُ َو ِستَّةَ َع َشَر‬ ِ ِ ِ ِ ُ ُْ ‫اْلس ِن عن أَنَس أ ََّن النَِّب ص َكا َن ي‬ ِ َّ ‫َو ِِف تَ ْر ََجَِة الْوُّبَ ِز ِي‬
ُ ‫يل َْيُر‬ ُ ‫ض ْاْلَفْ َر ُق َحوُّب ِيب َو َحوُّب‬
َ ‫يب َج ْ ََبئ‬ ُ َ‫يك ْاْلَبْي‬
ُ ‫ول الد‬ َ َّ ْ َ َ َْ ‫الرا ِوي َع ِن ابْ ِن َكثْي َع ِن‬
.‫بَيْتاً ِم ْن ِج َْيانِِه‬
And in a translation of Al Bazy the reported from Ibn Kaseer, from Al-Hassan, from Anas (well-known fabricator),
‘The Prophet-saww had said: ‘The frightening white rooster is my-saww beloved and beloved of
Jibraeel-as. It guards its house and sixteen houses from its neighbours’’.19 (From a non-Shia
source)
15
16
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 14 a
17
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 14 b
18
19
Page 8 of 296
.ِ‫الص ََلة‬ ِِ ِ ِ ِ َ‫يك أَب يض و َكان‬ ِ ِ ‫و روى الشَّيخ ُُِم ن‬

َ َ‫الص َحابَةُ يُ َسافُرو َن َِلدي َكة لتُ َع ِرفَ ُه ْم أ َْوق‬
َّ ‫ات‬ َّ ‫ت‬ َ ُ َْ ٌ ‫َّب ص َكا َن لَهُ د‬
ِ
ُ ‫ب الدي ِن الَََِّب‬
َّ ِ‫ي أ ََّن الن‬ ُْ ََ َ
And it is reported by the sheykh Muhibuddin Al Tabari –
‘The Prophet-saww, there was a white rooster for him-saww, and the companions were travelling
with the rooster for it to let them know timings of the Salat’’.20 (From a non-Shia source)
ِ ِ ْ َ‫اَّلل ِمن ف‬ ِ ِ ‫ ِذَا َِسعتم ِصي‬:‫ال دِم ِذ ِي و النَّسائِ ِي عن أَِِب ِري رةَ أ ََّن النَِّب ص قَا َل‬
ِ ِ َّ ‫و ِِف‬
ْ ‫ضله فَِإ َِّنَا َرأ‬
ً‫َت َملَكا‬ ْ ََّ ‫اس َلُوا‬
ْ َ‫اح الديَ َكة ف‬
َ َ ْ ُْ َّ ََْ ُ ْ َ َ َ ْ ‫ْي َو ُسنَ ِن أَِِب َد ُاوَد َو‬ِ ْ ‫يح‬
َ ‫الصح‬ َ
.ً‫َت َشْيَِاَن‬‫أ‬
‫ر‬ ‫ا‬ َّ
‫ِن‬ ِ
‫إ‬ ‫ف‬ ِ
‫ان‬ ِ‫َّي‬
‫الش‬ ‫ن‬ ‫م‬ِ ِ
‫َّلل‬ ِ
َ ‫ا‬
‫و‬ ‫ذ‬‫و‬‫ع‬ ‫ت‬ ‫ف‬ ِ
‫ْي‬ ِ
‫م‬ ‫ْل‬
ْ ‫ا‬ ‫اق‬ ‫ِن‬ ‫م‬ ‫ت‬ ‫ع‬ ِ
‫س‬ ‫ا‬ ‫ذ‬ِ ‫و‬
ْ َ َ َ َ ْ َ َّ ُ َّ َ ََ َ َ َُ ْ ُ ْ َ َ َ
And in the two ‘Saheeh’ (Bukhari and Muslim), and ‘Sunan’ of Abu Dawood, and Al Tirmizi, and Al Nasair, from
Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘Whenever you hear the shouting (crowing) of the rooster, then ask
Allah-azwj of His-azwj Grace, for it has seen an Angel; and whenever the donkey brays, then seek
Refuge with Allah-azwj from the Satan-la, for it has seen a Satan-la’’.21 (From a non-Shia source)
ِ ِ ِ ِ ِ ِ ِِ
ٌ َ‫اح َِلْ َم ْش ِرق َو َجن‬
‫اح‬ ٌ َ‫احاهُ َم ْوشيَّان َِ َّلزبَْر َجد َو الْيَاقُوت َو اللن ْؤلُ ِؤ لَهُ َجن‬
َ َ‫ض َجن‬ َ َ‫ ِ َّن ََّّلل ديكاً أَبْي‬:‫ال‬ َ َ‫َّب ص ق‬ ِ ِ‫َصوُّبَ َها َن َع ِن الن‬ ِ ‫ان َو َات ِر‬
ْ ‫يخ أ‬ ِِ ‫َو ِِف ُم ْع َج ِم الََََِّب‬
ِ ِ ِ َّ ‫الصيحةَ أَِل‬ ِ ِ
‫س‬ ِ َِّ ِ
َ ْ‫الس َم َاوات َو ْاْل َْرض َل الثََّْلَ ْْي ا ْْل َّن َو ْاْلن‬ ُ ْ َ ْ َّ ‫ك‬ َ ْ‫ت الْ َع ْر ِش َو قَ َوائِ ُمهُ ِِف ا ْْلََواء َو يُ َؤذ ُن ُك َّل َس َحر فَيَ ْس َم ُع تِل‬
َ ‫ْسهُ ََْت‬ ِ
ُ ‫َِلْ َمغْ ِرب َو َرأ‬
And in ‘Mu’jim’ of Al Tabari, and ‘Tareekh Isbahan’ –
‘From the Prophet-saww having said: ‘For Allah-azwj there is a white rooster. Its winds are
embedded with the peridots, and the sapphires and pearls. A wing of it is in the east and a
wing in the west, and its head is beneath the Throne and its legs are in the air. It proclaims
every pre-dawn, and that crowing is heard by the people of the skies and the earth except by
the two heavyweights – the Jinn and the human beings.
‫اعةَ قَ ِد‬
َ ‫الس‬ ِ ْ َ‫ض ََِّل الثَّ َْل‬
َّ ‫ْي أ ََّن‬ ِ ‫السماو‬
ِ ‫ات َو ْاْل َْر‬ َ َ َّ ‫ك فَيَ ْعلَ ُم أ َِْ ُل‬
َ َ‫ص ْوت‬
َ ‫ض‬
َّ ‫ك َو ُغ‬
َ ‫اح‬
َ َ‫َ َّم َجن‬
ُ ‫اَل‬
َ ‫اَّللُ تَ َع‬
َّ ‫ال‬َ َ‫ض فَِإ َذا َد ََن يَ ْوُم الْ ِْيَ َام ِة ق‬ ُ ُ‫ك ُُِييوُّبُهُ ُدي‬
ِ ‫وك ْاْل َْر‬ ِ
َ ‫فَعِْن َد َذل‬
.‫ت‬ ْ َ‫اقََْ دب‬
During that, the roosters of the earth answer (respond to) it. When the Day of Qiyamah draws
near, Allah-azwj the Exalted will Say: “Fold your wings and shut your voice!” So the inhabitants
of the skies and the earth, except the two heavyweights (Jinn and humans), will know that
the Hour has drawn near’’.22 (From a non-Shia source)
ِ ‫ ِ َّن ََِّّللِ ِديكاً ِرج ََله ِِف الت‬:‫ال‬ ِ ِ ِ ‫و روى الََِّب ِانن و الْوُّبيه ِْي ِِف‬
‫ت الْ َع ْر ِش َمِْ ِويَّةً فَِإذَا‬
َ ‫ْسهُ ََْت‬
ُ ‫نخوم َو َرأ‬
ُ ُ ْ َّ ِ‫ب َع ْن ُُمَ َّمد بْ ِن الْ ُمنْ َكد ِر َع ْن َجابِر أ ََّن الن‬
َ َ‫َّب ص ق‬ ِ ‫الش ْع‬ ‫َ َ َ َْ َ ن‬ ََ َ
ِ ‫صيح‬
.ُ‫الديَ َكة‬ ِ َ‫َكا َن ِنَةٌ ِمن اللَّي ِل صاح سوُّبنوح قُدنوس فَت‬
ُ ٌ ٌ ُ َ َ ْ َ َ
And it is reported by Al Tabrani and Al Bayhaqi in ‘Al Shi’b’ – from Muhammad Bin Al Mukadar, from Jabir,
20
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 c
21
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 d
22
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 e
Page 9 of 296
‘The Prophet-saww said: ‘For Allah-azwj there is a rooster in the surrounding, and its head is
beneath the Throne, folded. When it is a part of the night, it shouts (crows), ‘Glorious, Holy!’
So, the roosters (in the world) shout (responding to it)’’.23 (From a non-Shia source)
ِ ‫ ِ َّن ََِّّللِ ِديكاً بََراثِنُهُ ِِف ْاْل َْر‬:‫ال‬

ُ‫ض ال نس ْفلَى َو ُعنُ ُْه‬ َ َ‫اَّللِ ص ق‬
َّ ‫ول‬ ِ ‫اْلس ِن الْ ِفرَيِِن َعن ثَوَ َن موََل رس‬ ِ ِ ِ ِ ِ ْ َ‫اب ف‬
ُ َ ْ َ َ ْ ْ َ ْ َ َْ ‫ض ِل الذ ْك ِر للْ َحافظ َج ْع َف ِر بْ ِن ُُمَ َّمد بْ ِن‬
ِ َ‫و ِِف كِت‬
َ
ِ ِ‫الر ْْحَ ِن الْمل‬
.ُ‫ك ََل ِلَ َه َغ ْْيُه‬ ‫ا‬ ‫ن‬ِ‫ب‬
‫ر‬ ِ
‫نوس‬ ‫د‬ ْ ‫ل‬ ‫ا‬ ‫ك‬ِ ِ
‫ل‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ن‬‫ا‬ ‫ح‬ ‫وُّب‬ ‫س‬ ‫ول‬ْ ‫ي‬ ‫ة‬ ‫ل‬‫ي‬ ‫ل‬ ‫ل‬‫ك‬ ِ
‫ر‬ ‫ح‬ ‫الس‬ ِ
‫ِف‬ ‫ا‬ ‫م‬ِِ
‫ِب‬ ‫ق‬‫ف‬ِ ‫َي‬ ِ
‫اء‬‫و‬‫ْل‬‫ا‬ ِ
‫ِف‬ ‫اه‬ ‫اح‬ ‫ن‬ ‫ج‬ ‫و‬ ِ
‫ش‬ ‫ر‬‫ع‬ ‫ل‬ ‫ا‬ ‫ت‬ ‫َت‬ ‫ن‬ ِ ‫ث‬ ‫م‬
َ َّ َ َ ُ ْ َ ْ َ َ ْ ُ ُ ُ َ ََْ َّ ُ َ َّ َ ُ َْ ََْ ُ َ َ َ َ ْ َ ْ َ َْ ٌّ ْ َ
And in the book ‘Fazl Al Zikr’ of Al Hafiz Ja’far Bin Muhammad Bin Al-Hassan Al Firyani,
‘From Sowban a slave of Rasool-Allah-saww, said, ‘For Allah-azwj there is a rooster. It’s legs are
in the lowest earth and its neck is folded beneath the Throne, and its wings are in the air. It
flaps with these during the pre-dawn of every night, ‘Glorious is the King, the Holy! Our
Lord-azwj is the Beneficent, the King, there is no god other than Him-azwj!’’24 (From a non-Shia
source)
ِ ِ ِ ُ ‫يك و صو‬ ِ ِ ُ ‫اَل صو‬ َّ ‫َص َوات ُِيوُّبن َها‬

ْ ‫ين َِْْل‬
.‫َسحا ِر‬ َ ‫ت الْ ُم ْستَغْف ِر‬ َ ‫ت قَا ِرئ الْ ُْ ْرآن َو‬
ُ ‫ص ْو‬ ْ َ َ ‫ت الد‬ ْ َ َ ‫اَّللُ تَ َع‬ ْ ‫ ثَََلثَةُ أ‬:‫ال‬ َّ ِ‫ب أ ََّن الن‬
َ َ‫َّب ص ق‬ ‫َو َرَوى الث َّْعلَِ ن‬
And it is reported by Al Sa’alby –
‘The Prophet-saww said: ‘Three voices are loved by Allah-azwj the Exalted – voice of the rooster,
and voice of a reciter of the Quran, and voice of the seekers of Forgiveness at pre-dawn
[3:17]’’.25 (From a non-Shia source)
َّ ِ‫ظ ل‬
.ِ‫لص ََلة‬ ُ ِ‫يك فَِإنَّهُ يُوق‬ ِ
َ ‫ ََل تَ ُسوُّبنوا الد‬:‫ال‬
ِ ِ
َّ ِ‫اج ْه َع ْن َزيْد بْ ِن َخالد ا ْْلَُه ِِن أ ََّن الن‬
َ َ‫َّب ص ق‬ َ ‫َْحَ ُد َو أَبُو َد ُاوَد َو ابْ ُن َم‬ ِْ ‫و روى‬
ْ ‫اْل َم ُام أ‬ ََ َ
And it is reported by the Imam Ahmad, and Abu Dawood, and Ibn Maja, from Zayd Bin Khalid Al Juhanny,
‘The Prophet-saww said: ‘Do not revile the rooster for it awakens (you) for the Salat’’.26 (From
a non-Shia source)
ِ ِ ‫ث َع ْن ِديك ِر ْج ََلهُ ِِف ْاْل َْر‬ ِ ‫اَل أ َِذ َن ِِل أَ ْن أ‬ َّ ‫ ِ َّن‬:‫ال‬ ِ ِ

‫ت الْ َع ْر ِش َو‬
َ ‫ض َو ُعنُ ُْهُ َمثْنيَّةٌ ََْت‬ َ ‫ُحد‬
َ َ ‫اَّللَ تَ َع‬ َّ ِ‫َو َرَوى ا ْْلَاك ُم ِِف الْ ُم ْستَ ْد َرك َع ْن أَِِب َُِريْ َرَة أ ََّن الن‬
َ َ‫َّب ص ق‬
َ َ‫ك َما أ َْعظَ َم َشَْن‬
‫ك‬ َ َ‫ول ُسْوُّب َحان‬
ُ ُْ َ‫ُِ َو ي‬
And it is reported by Al Hakim in ‘Al Mustadrak’, from Abu Hureyra (a well-known fabricator),
‘The Prophet-saww said: ‘Allah-azwj the Exalted has Permitted for me-saww to narrate about a
rooster, its legs are in the earth and its neck is folded beneath the Throne, and it says, ‘Glory
be to You-azwj! How Magnificent is Your-azwj Glory!’’
.ًَ‫ف ِِب ََل ِذ‬ ِ

َ ‫ال فََُْيند َعلَْي ِه َما يَ ْعلَ ُم ذَل‬
َ َ‫ك َم ْن َحل‬ َ َ‫ق‬
23
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 f
24
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 g
25
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 h
26
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 i
Page 10 of 296
He-saww said: ‘It is responded to, ‘That is no one known who would swear falsely by Me-azwj!’’27
(From a non-Shia source)
‫ضَر‬
َ ‫َخ‬
ِ َ‫ ب لَغَِن أ ََّن ََْتت الْعر ِش ملَكاً ِِف صورةِ ِديك رأْسه ِمن لُْؤلُؤة و جن‬:‫ال‬
ْ ‫احاهُ م ْن َزبَْر َجد أ‬
َ َ َ َ ْ ُُ َ َُ َ َْ َ
ِ ِ
َ َ َ‫اِل َع ْن َمْي ُمون بْ ِن م ْهَرا َن أَنَّهُ ق‬ ‫َو َرَوى أَبُو طَالِب الْ َم ِك ني َو الْغََزِ ن‬
‫ال لِيَ ُْ ِم الْ َْائِ ُمو َن‬
َ َ‫احْي ِه َو َزقَا َو ق‬ ِ ‫ث اللَّي ِل ْاْل ََّوِل َر‬
َ َ‫ب ِبَن‬
َ ََ ْ ُ ُ‫ضى ثُل‬ َ ‫فَِإذَا َم‬
And it is reported by Abu Talib Al Makky and Al Gazaly, from Maymoun Bin Mihran having said,
‘It has reached me that beneath the Throne there is an Angel in an image of a rooster. Its head
is of pearls, and its wings are from green emeralds. When the first third of the night passes
by, it strikes (flaps) with its wings and crows and says, ‘Let the standing ones (for Salat) stand
up!’
‫ال لِيَ ُْ ِم الْغَافِلُو َن َو َعلَْي ِه ْم أ َْوَز ُارُِ ْم َو َم ْع ََن َزقَا‬

َ َ‫احْي ِه َو َزقَا َو ق‬ ِ ‫ال لِي ُْ ِم الْمصلنو َن فَِإ َذا طَلَع الْ َفجر َر‬
َ َ‫ب ِبَن‬
َ ََ ُ ْ َ
ِ َ‫فَِإ َذا مضى نِصف اللَّي ِل َرب ِِبن‬
َ ُ َ َ َ‫احْيه َو َزقَا َو ق‬
َ َ َ ََ ْ ُ ْ َ َ
.‫اح‬
َ ‫ص‬ َ
When half the nigh passes by, it flaps with its wings and crows and says, ‘Let the praying ones
arise!’ When the dawn emerges, it flaps its wings and crows and says, ‘Let the heedless ones
arise, and upon them are their burdens (sins)!’ And the meaning of crowing is shouting’’.28
ِ ‫اَّللِ ب ِن ََنفِع أ ََّن النَِّب ص َِنَى عن ِخص ِاء ا ْْلي ِل و الْغن ِم و‬

ِ ‫الد‬
.‫يك‬ ِ
َ ََ َ َْ َ ْ ْ َ َّ ْ َّ ‫َو َع ْن َعْوُّبد‬
And from Abdullah Bin Nafie,
‘The Prophet-saww forbade from castrating the horse, and the sheep, and the rooster’’.29 (From
a non-Shia source)
ِ ِ ِ ِ ِ ِ ‫و روى ابن ماجه ِمن ح ِد‬

.‫اج‬ َ ‫َّب ص أ ََمَر ْاْلَ ْغنيَاءَ َِّتَاذ الْغَنَِم َو أ ََمَر الْ ُف ََْراءَ َِّتَاذ الد‬
ِ ‫َّج‬ َّ ‫يث أَِِب َُِريْ َرَة أ‬
َّ ِ‫َن الن‬ َ ْ ْ َ َ ُ ْ ََ َ
And it is reported by Ibn Maja, from a Hadeeth by Abu Hureyra (well-known fabricator),
‘The Prophet-saww instructed the rich to keep the sheep and instructed the poor to keep the
chicken’’.30 (From a non-Shia source)
‫وسى ْاْلَ ْش َع ِر ِي فَ َد َعا‬ ِ

َ ‫ ُكنَّا عنْ َد أَِِب ُم‬:‫ال‬ َ َ‫ص ِرِم ا ْْلََرِم ِي ق‬
ْ ‫ثزِْ َدِمَ بْ ِن الْ ُم‬
ِ
َ ‫َّسائ ني َع ْن ِبْ َراِ َيم بْ ِن رِدم‬
ِ ‫ي و الن‬
َ َ ‫ال دمذ ن‬
ِ ِ ِ ‫ان و‬ ِ ِ
ْ َ ‫و يل أكل الدجاج ل َما َرَوى الشَّْي َخ‬
.ُ‫َّب ص ََيْ ُك ُل ِمْنه‬ َّ ِ‫ت الن‬ ُ ْ‫ال َِلُ َّم فَِإِن َرأَي‬ ْ ‫اَّللِ أ‬
َ َْ َ‫َْحَُر َشوُّبِيهٌ َِلْ َم َو ِاِل ف‬
َ َْ َ‫ال َِلُ َّم فَتَلَ َّك َ ف‬ َّ ‫اجة فَ َخَر َج ِم ْن بَِن تَْي ِم‬ ِ ِ
َ ‫ِبَائ َدة َعلَْي َها َْلْ ُم َد َج‬
And it is Permissible to eat the chicken due to what is reported by the two sheykhs, and Al Tirmizi, and Al Nasaie
from Ibrahim Bin Rahdam Bin Al Musrim Al Haramy who said,
27
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 j
28
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 k
29
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 l
30
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 m
Page 11 of 296
‘We were in the presence of Abu Musa Al-Ashary. He called for a meal and upon it was chicken
meat. There came out from the Banu Taymalla Ahmar resembling the slaves. He said, ‘Come
on, pause!’ He said, ‘Come on (eat), for I saw the Prophet-saww eating from it’’.31 (From a non-
Shia source)
31
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 15 n
Page 12 of 296
‫ احلمام و أنواعه من الفواخت و القماري و الدابسي و الوراشي و غريها‬3 ‫ابب‬
CHAPTER 3 – THE DOVES AND THEIR TYPES FROM THE

PIGEONS, AND THE TURTLE DOVES, AND THE HOMING
PIGEON, AND THE WOOD PIGEON, AND OTHERS
‫اَّللِ بْ ِن ُم ْس َكا َن‬
َّ ‫س َع ْن َعوُّبْ ِد‬ ِِ ِ َِّ ‫َْح َد ب ِن أَِِب عوُّب ِد‬
َ ُ‫اَّلل الََْْبق ِي َع ْن أَبيه َع ْن يُون‬ َْ ْ َ ْ ‫آَد ِي َع ْن أ‬
ِ ‫السع َد‬
َ ْ َّ ‫ْي‬ ِ ْ ‫وسى الْمتَوكِ ِل َع ْن َعلِ ِي بْ ِن ا ْْلُس‬
َ
ِ ِ
َ ُ َ ‫ َع ْن ُُمَ َّمد بْ ِن ُم‬،‫ الْعلَ ُل‬-1
ِ
ُ ِ‫َح ُد أَبَ َويْه َوَر َشا ٌن َو قَ ْد نََراهُ يَوُّب‬ ِِ َّ ُ‫َّاس يَْز ُع ُمو َن الَِّْْي‬ ِ ُ ْ‫ف ََلْ ي لْ َْ ْح قُل‬ ْ ‫َّيءَ ِذَا‬ ِ َ َ‫اَّللِ ع ق‬
َّ ‫َع ْن أَِِب َعْوُّب ِد‬
‫ِخ‬
ُ ‫يض َو يُ ْفر‬ َ‫بأ‬ ُ ‫الراع‬ َ ‫ت فَإ َّن الن‬ ُ َ َ‫اختَل‬ ْ ‫ َّن الش‬:‫ال‬
(The book) ‘Al Ilal’ – from Muhammad Bin Musa Al Mutawakkil, from Ali Bin Al-Husayn Al Sa’dabady, from Ahmad
Bin Abdullah Al Barqy, from his father, from Yunus Bin Abdullah Bin Muskan,
‘From Abu Abdullah-asws having said: ‘The thing, when it is different, does not impregnate!’ I
said, ‘But the people are alleging that the bird, the ring-necked dove, one of its parents is a
wood pigeon, and we have seen it laying eggs and spawning!’
.ً‫ِخ نَ ْسلُهُ أَبَدا‬

ُ ‫ِخ َو ََل يُ ْفر‬ ُ ِ‫ال َك َذبُوا ِنَّهُ قَ ْد يُلْ َْى الْ َوَر َشا ُن َعلَى الَِِّْْي فَيَتََز َاو ُج َو يَوُّب‬
ُ ‫يض َو يُ ْفر‬ َ َ‫ق‬
He-asws said: ‘They are lying! The wood pigeon has been cast upon the bird, so it copulates and
lays eggs and spawns, and its offspring do not spawn, ever!’’32
ِ ‫ف و الْ ِْي‬
‫ان َو الْ َمَز ِام ِْي‬ ِ َ َْ َ‫اعوُّبِيَّ ِة ف‬َّ ‫ْي ع َع ْن َم ْع ََن َِ ِدي ِر ا ْْلَ َم ِام‬
ِ ‫الر‬ ِِ ِ ِ ِ ِ ِ
َ َ ‫ال تَ ْد ُعو َعلَى أ َِْ ِل الْ َم َعا ِز‬ َ ‫ َِِْْل ْسنَاد الْ ُمتَ َْدِم َسَ ََل الشَّام ني أَم َْي الْ ُم ْؤمن‬،‫ َو الْعلَ ُل‬،‫ الْ ُعيُو ُن‬-2
َ ِ‫َو الْع‬
.‫يد ِان‬
(The books) ‘Al Uyoun’ and ‘Al Ilal’ – by the preceding chain,
‘The Syrian asked Amir Al-Momineen-asws about the meaning of the raunchy road of the
pigeon. He-asws said: ‘It supplicates against the people of the stringed musical instruments,
and (people of) the female singers, and the flutes, and the two drum sticks’’. 33
ِ ِ َِّ ‫ أُِ ِدي ِ ََل أَِِب عوُّب ِد‬:‫ال‬ ِ ْ ‫ضأ‬ ِ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن الْوُّبََزنْ ِِ ِي َع ْن بَ ْع‬ ْ ‫ َع ْن أ‬،‫صائُِر‬ ِ ِْ -3
‫ال أَبُو‬ ٌّ ِ‫اَّلل ع فَاختَةٌ َو َوَر َشا ٌن َو طَْْيٌ َراع‬
َ َْ َ‫ب ف‬ َْ َ ْ َ َ‫َص َحابنَا ق‬ َ َ‫ َو الْوُّب‬،‫اص‬ ُ ‫ص‬ َ ‫اْل ْخت‬
‫ت‬ ِ ِ ِ ِ ِ ‫اَّللِ ع أ ََّما الْ َف‬
َّ ‫َعْوُّب ِد‬
ْ َ‫وِا قَ ْوُّب َل أَ ْن تَ ْفْ َد ُك ْم فََ ََمَر ِبَا فَ ُذِب‬
َ ‫ول فَ َْ ْدتُ ُك ْم فَ َْ ْدتُ ُك ْم فَافْْ ُد‬
ُ ُْ َ‫اختَةُ فَت‬
(The books) ‘Al Ikhtisas’, and ‘Al Basaair’ – from Ahmad Bin Muhammad, from Al-Bazanty, from one of our
companions who said,
‘There were gifted to Abu Abdullah-asws, a turtle dove, and a wood pigeon, and a ring-necked
dove. Abu Abdullah-asws said: ‘As for the turtle dove, it said, ‘I will kill you all! I will kill you all,
before you are killed!’ So, I-asws instructed with it, and it was slaughtered.
32
33
Page 13 of 296
.‫ُسنر بِِه‬ ِِ ِ َّ ‫ض أَصحابِِه و الَِّْي‬ ِ ِ ِ ُ ُْ ‫و أ ََّما الْورشا ُن فَي‬

‫الراعِ ن‬
َ ‫ب يَ ُكو ُن عْندي أ‬ ُ ْ َ َ ْ ِ ‫ول قُد ْستُ ْم قُد ْستُ ْم فَ َوَِوُّبَهُ لوُّبَ ْع‬ َ َ ََ َ
And as for the wood pigeon, he was saying, ‘Youazwj are Holy! Youazwj are Holy!’ So, Iasws gifted
it to one of his companions; and the ring-necked bird is with measws, Iasws get cheered by it’’.34
‫ت ِعْن َد أَِِب‬ َ َ‫ب بْ ِن ا ْْلَ َس ِن ق‬

ُ ‫ ُكْن‬:‫ال‬ ِ ‫َْحَ َد َع ْن ُش َعْي‬ ْ ‫ْي بْ ِن َسعِيد َع ِن الن‬
ْ ‫َّض ِر َع ِن ا ْْلَلَِ ِب َع ِن ابْ ِن ُم ْس َكا َن َع ْن أَِِب أ‬ ِ ْ ‫اْلُس‬ ْ ‫ َع ْن أ‬،‫صائُِر‬
َ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن‬ َ َ‫ الْوُّب‬-4
.‫ول فَ َْ ْدتُ ُك ْم فَافْ ِْ ُدوَِا قَ ْوُّب َل أَ ْن تَ ْف ِْ َد ُك ْم‬
ُ ُْ َ‫ال ت‬
َ َ‫ت ََل ق‬ ُ ْ‫ال قُل‬
َ َ‫ول ق‬
ُ ُْ َ‫ال تَ ْد ُرو َن َما ت‬ ِ ‫جع َفر ع جالِساً فَس ِمع صواتً ِمن الْ َف‬
َ َْ َ‫اختَ ِة ف‬ َ َْ َ َ َ َْ
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al Mazar, from Al Halby,
from Ibn Muskan, from abu Ahmad, from Shueyb Bin Al-Hassan who said,
‘I was seated in the presence of Abu Ja’farasws (and) we heard a noise from a turtle dove. Heasws
said: ‘Do you know what she is saying?’ Heasws said: ‘She is saying: ‘‘I will kill you all! I will kill
you all, before you are killed!’’35
‫يح ِم ْن َدا ِر أَِِب‬ ِ ِ ِ َ َ‫ض أَصحابِنَا ق‬ ِ ِ‫َْح َد ب ِن ُُم َّمد عن سع‬ ِ

ُ ‫ت فَاختَةً تَص‬ ُ ‫ َس ْع‬:‫ال‬ َ ْ ِ ‫ٍ بْ ِن الْوُّبَ ْخ َِ د ِي َع ْن بَ ْع‬ ِ ‫يد بْ ِن َجنَاح َع ِن ابْ ِن أَِِب ُع َم ْْي َع ْن َح ْف‬ َ ْ َ َ ْ َ ْ ‫ َع ْن أ‬،ُ‫ َو منْه‬-5
.‫ت‬ ِ ِ َ َ‫ول فَ َْ ْدتُ ُك ْم أ ََما ِ ََّن لَنَ ْف ِْ َد َِّنَا قَ ْوُّب َل أَ ْن تَ ْف ِْ َد ََن ق‬
ْ َ‫ال فََ ََمَر ِبَا فَ ُذِب‬ ُ ُْ َ‫ال ت‬
َ َ‫ت ََل ق‬ُ ‫ال قُ ْل‬
ِ ‫ول ِ ِذهِ الْ َف‬
َ َ‫اختَةُ ق‬ َ َْ َ‫اَّللِ ع ف‬
َ ُ ُْ َ‫ال أَ تَ ْد ُرو َن َما ت‬ َّ ‫َعْوُّب ِد‬
And from him, from Ahmad Bin Muhammad, from Saeed Bin Janah, from Ibn Abu Umeyr, from Hafs Bin Al
Bakhtari, from one of our companions who said,
‘I heard a wood pigeon shouting from the house of Abu Abdullahasws. Heasws said: ‘Do you
know what this turtle dove said?’ I said, ‘No’. Heasws said: ‘She said, ‘I will kill you all!’ But Iasws
will kill it before it kills us’. Heasws instructed with, so it was slaughtered’’.36
َ َ‫َّض ِر َع ْن َْي ََي ا ْْلَلَِ ِب َع ِن ابْ ِن ُم ْس َكا َن َع ْن َد ُاوَد بْ ِن فَ ْرقَد َع ْن َعلِ ِي بْ ِن ِسنَان ق‬
‫ ُكنَّا‬:‫ال‬ ْ ‫ْي بْ ِن َسعِيد َو الََْْبقِ ِي َع ِن الن‬ ْ ‫ َع ْن أ‬،ُ‫ َو ِمْنه‬-6
ِ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ا ْْلُس‬
َ
ِ ‫ت لِوُّبع‬
‫ض ِه ْم‬ ِ ِ ْ ‫ال أَيْ َن َِ ِذهِ الَِِّ أ‬ ِ َ‫اَّللِ ع فَس ِمع صوت ف‬ َّ ‫ِعنْ َد أَِِب َعْوُّب ِد‬
ْ َ ْ َ‫ص ْوَتَا قُلْنَا ِ َي ِِف الدَّا ِر أ ُِْدي‬ َ ‫َسَ ُع‬ َ َْ َ‫اختَة ِِف الدَّا ِر ف‬ َ َْ َ َ
And from him, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, and Al Barqy, from Al Nazar, from Yahya
Al Halby, from Ibn Muskan, from Dawood Bin Farqad, from Ali Bin Sinan who said,
‘We were in the presence of Abu Abdullah-asws, and we heard a noise of a wood pigeon in the
house. Heasws said: ‘Where it this whose voice Iasws just heard?’ We said, ‘It is in the house. I
have gifted it to one of them’.
َّ ‫ت ِم َن‬
.‫الدا ِر‬ ْ ‫ُخ ِر َج‬
ِ َ َ‫َّك قَ ْوُّب َل أَ ْن تَ ْف ِْ َد ََن ق‬
ْ ََ‫ال ُثَّ أ ََمَر ِبَا ف‬ ِ ‫اَّللِ ع أَما لَنَ ْف ِْ َدن‬ ِ
َ َّ ‫ال أَبُو َعْوُّبد‬
َ َْ َ‫ف‬
Abu Abdullahasws said to him: ‘But, it will kill you before you get us killed’. Then heasws
instructed with it to be expelled from the house’’.37
34
35
36
37
Page 14 of 296
‫الراعِوُّبِيَّةَ ِِف‬ َِّ :‫ال‬ َِّ ‫ون عن أَِِب عوُّب ِد‬ َّ ‫ْي َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ِن الن َّْوفَلِ ِي َع ِن‬
ِ ْ ‫ َع ْن أَبِ ِيه و َعلِ ِي بْ ِن ا ْْلُس‬،ِ‫الزََيرة‬ ِ
َّ ‫اْلَ َم َام‬
ْ ‫اّت ُذوا‬ َ َ‫اَّلل ع ق‬ ْ َ ْ َ ِِ ‫الس ُك‬ َ َ َ ِ ‫ َكام ُل‬-7
.‫ْي ع‬ ِ ْ ‫بُيُوتِ ُكم فَِإ َِّنَا تَلْ َعن قَتَلَةَ ا ْْلُس‬
َ ُ ْ
(The book) ‘Kamil Al Zirayaat’ – from his father, and Ali Bin Al-Husayn, from Ali Bin Ibrahim, from his father, from
Al Nowfaly, from Al Sakuny,
‘Keep the ring-necked dove in your houses, for these tend to curse the killers of Al-
Husayn-asws’’.38
ِ ِِ‫ور‬ ِ ِ ِ ْ ‫َجيعاً َع ْن أ‬ َِ ‫ْي و ُُم َّم ِد ب ِن ا ْْلس ِن‬ ِ ْ ‫ َع ْن أَبِ ِيه و أ َِخ ِيه و َعلِ ِي بْ ِن‬،‫ الْ َك ِامل‬-8
َ ‫ان َع ِن ا ْْلَ َس ِن بْ ِن َعل ِي بْ ِن أَِِب ْحََْزَة َع ْن‬
‫صْن َدل‬ ْ ‫يس َع ِن‬
َ ‫اْلَ ُام‬ َ ‫َْحَ َد بْن ْدر‬ َ َ ْ َ َ ْ ‫اْلُ َس‬ َ َ ُ
ِ ِ
َ َْ َ‫اَّلل ع طَ ِو ًيَل ف‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
‫ال ََي َد ُاوُد أَ تَ ْدري‬ ََّ ‫الراعِ ِب يُ َْ ْرقُر طَ ِو ًيَل فَنَظََر‬
َّ ‫ِل أَبُو َعْوُّبد‬ َّ ‫اْلَ َمام‬
ْ ‫ت ََل‬ ُْ َ ‫ر‬ ‫ظ‬
َ ‫ن‬ ‫ف‬
َ ‫ع‬ ‫اَّلل‬
َّ ‫د‬ ‫وُّب‬
َْ ‫ع‬ ِ
‫َِب‬‫أ‬ ‫ت‬ ‫ي‬
َْ‫ب‬ ‫ِف‬ ً‫ا‬ ‫س‬ ‫ال‬ ‫ج‬
َ ُ‫ت‬‫ن‬
ْ ‫ك‬
ُ : ‫ال‬
َ َ‫ق‬ ‫د‬ َ‫ق‬‫ر‬ْ ِ ْ‫َع ْن َد ُاوَد ب‬
‫ف‬
َ ‫ن‬
ِ َِّ َ‫ْي ع ف‬
.‫اّت ُذوهُ ِِف َمنَا ِزل ُك ْم‬ ِ
ِ ْ ‫ت ف َد َاك قَا َل يَ ْد ُعو َعلَى قَتَلَ ِة ا ْْلُس‬ ِ
ِ َّ ‫ول ِ َذا الَِّْي قُ ْلت ََل و‬
َ ُ ‫اَّلل ُجع ْل‬ َ ُ ُْ َ ُ ُْ َ‫َما ي‬
(The book) ‘Al Kamil’ – from his father, and his brother, and Ali Bin Al-Husayn, and Muhammad Bin Al-Hassan,
altogether from Ahmad Bin Idrees, from Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from Sandal, from
Dawood Bin Farqad who said,
‘I was seated in the house of Abu Abdullah-asws. I looked at the ring-necked dove cooing for a
long time. Abu Abdullah-asws looked at me for a long time. He-asws said: ‘O Dawood! Do you
know what this bird is saying?’ I said, ‘No, by Allah-azwj, may I be sacrificed for you-asws!’ He-asws
said: ‘It is supplicating against the killers of Al-Husayn-asws, so keep it in your houses’’.39
‫ت ِ ََل َم َّك َة‬ ِ َ‫ َكان‬:‫ال‬ ِِ ‫ َع ْن َعلِ ِي بْ ِن َسعِيد َع ْن ُُمَ َّم ِد بْ ِن َكَر َامةَ َع ْن أَِِب ْحََْزَة الث َنم‬،‫يد‬ ِ ‫ ِرشاد الْم ِف‬-9
ُ ‫ضوُّباً ُثَّ َخَر ْج‬ ٌ ‫ت َلبْ ِن ابْنَِِ َْحَ َام‬
َ ‫ات فَ َذ َِْبتُ ُه َّن َغ‬ ْ َ َ‫اِل ق‬ ُ ُ َْ
ِ ِ
ً‫ت ف َيها َْحَاماً َكثْيا‬ ِ ِ ِ ِ
ُ ْ‫ت َرأَي‬ ْ ‫َّمس فَلَ َّما طَلَ َع‬ْ ‫وع الش‬ ِ ُ‫ت َعلَى أَِب َج ْع َفر ُُمَ َّمد الْوُّبَاقر ع قَ ْوُّب َل طُل‬ ُ ْ‫فَ َد َخل‬
(The book) ‘Al Irshad’ of Al Mufeed – from Ali Bin Saeed, from Muhammad Bin Karamat, from Abu Hamza Al
Sumali who said,
‘There were pigeons for a son of my daughter. I slaughtered them in anger, then I went to
Makkah. I entered to see Abu Ja’far Muhammad Al-Baqir-asws before rising of the sun. When
it rose, I saw a lot of pigeons therein’.
‫ت ِِف نَ ْف ِسي لَ ْو ََلْ يَ ُك ْن‬ ِ ِ ِ ِ ِ

َ ْ‫ت َِلْ ُكوفَِة َو ذَ ِِْبي لتِل‬ ِ ِ
ُ ْ‫ك ا ْْلَ َم َامات م ْن َغ ِْْي َم ْع ًَن َو قُل‬ ُ ‫صنَ ْع‬ َ ‫ب َما ُُييوُّبُِن َعنْ َها َو قَلِْب ُمتَ َفكٌر ف‬
َ ‫يما‬ ُ ُ‫َس َلُهُ َم َسائ َل َو أَ ْكت‬ ْ‫تأ‬ ُ ْ‫ال قُل‬ َ َ‫ق‬
‫ِِف ا ْْلَ َم ِام َخ ْْيٌ لَ َما أ َْم َس َك ُه َّن‬
He (the narrator) said, ‘I said (to myself), ‘I shall ask him-asws questions and write down what
he-asws answers be about these’, and my heart was thoughtful regarding what I had done at
Al-Kufa, and my slaughtering those pigeons from without any meaning, and I said to myself,
‘Had there not been goodness in the pigeons, he-asws would not have kept them’.
ِ‫اَّلل‬
َّ ‫ت ِي َو‬ َ َ‫اَّللِ َخ ْْيٌ ق‬ ِ ‫ك َي َ ْحَْزَة قُلْت َي ابن رس‬
َ ‫ك ِِف َم َكان‬
ُ ْ‫آخَر قُل‬ َ ُ‫ال َكا َن قَلْوُّب‬ َّ ‫ول‬ ُ َ َ ْ َ ُ َ َ َ َ َ‫ال ِِل أَبُو َج ْع َفر ع َما ل‬
َ َْ َ‫ف‬
38
39
Page 15 of 296
Abu Ja’far-asws said to me: ‘What is the matter with you, O Abu Hamza?’ I said, ‘O son -asws of
Rasool-Allah-saww! Good’. He-asws said: ‘Your heart was in another place’. I said, ‘Yes, by
Allah-azwj!’
‫ب بِ َكثَْرةِ َما ِعْن َد َك ِمْن َها‬ ِِ َّ ِْ ْ‫ت َعلَْي ِه ال‬

ُ ‫صةَ َو َحدَّثْتُهُ ِبَن ذَ َِْبتُ ُه َّن فَ ْاْل َن أ َََن أ َْع َج‬ ُ‫ص‬ْ‫ص‬
َ َ‫َو ق‬
And I narrated the story to him-asws, and narrated to him-asws with, ‘Although I have
slaughtered them, now I am surprised at the large numbers from these what are with
you-asws!’
‫اْلَ َم ِام َو أ ََِّنُ َّن‬

ْ ‫اض‬ِ ‫صْوُّبيَانِنَا نَ ْدفَ ُع َعْن ُه ُم الضََّرَر َِنْتِ َف‬
ِ ِ‫ثَ ب‬
ٌ َ‫ثعوُّب‬ ِ ‫ت أَنَّهُ ِ َذا َكا َن ِم ْن أ َِْ ِل ْاْل َْر‬ ِ ِ ِ َ َْ َ‫ال ف‬
َ ‫ض عوُّبثا‬ َ ‫ت ََي أ َََ ْحََْزَة أَ َما َعل ْم‬
َ ‫صنَ ْع‬
َ ‫س َما‬ َ َْ‫ال الْوُّبَاقُر ع ب‬ َ َ‫ق‬
ِ ِ ِ َّ َِ ‫ي ْؤِذ َّن‬
َ ‫اح َدة ِمنْ ُه َّن دينَاراً فَِإن‬
ِ ‫َّق عن ُك ِل و‬
.ً‫ضوُّبا‬
َ ‫َّك قَتَلْتَ ُه َّن َغ‬ َ ْ َ ْ ‫صد‬ َ َ‫لص ََلة ِِف آخ ِر اللَّْي ِل فَت‬ ُ
He (the narrator) said, ‘Al-Baqir-asws said: ‘Evil is what you have done, O Abu Hamza! Don’t you
know that whenever vanity happens from people of the earth with our-asws children, we-asws
defend the harm from them by moving the pigeons, and these proclaim with the Salat at the
end of the night. So give in charity of one Dinar for each one from these (you have killed), for
you have killed them in anger’’.40
‫ضَر بِِه َش ْيءٌ ِم َن‬ َ ‫َخ‬ْ ‫الذ َكُر فَِإنَّهُ َكا َن أ‬

َّ ‫وسى بْ ِن َج ْع َفر ع َزْوج َْحَام أ ََّما‬
َ
ِ
َ ‫ت ِِف َمنْ ِزل ُم‬
ُ ْ‫ َرأَي‬:‫ال‬ َ َ‫ َع ْن َعلِ ِي بْ ِن َسعِيد َع ْن ُُمَ َّم ِد بْ ِن َكَر َامةَ ق‬،‫ب ْاْلَئِ َّم ِة‬ ‫ ِط ن‬-10
‫ض ِاِنَا ِم َن اللَّْي ِل‬ ِ ِ ِ
َ ‫ان َو َما م ِن انْت َف‬
َ ‫اَة يَْنتَف‬ ِ ‫ان ِمن اللَّي ِل و ي ْؤنِس‬
ِ ِ
َ ُ َ ْ َ ‫ول ِنُ َما لَيُ َحرَك‬
َّ ِ ُ ُْ َ‫ت َْلُما ا ْْلُْوُّبَز و ُِو َعلَى ا ْْلِو ِان و ي‬
َ َ َ َ َ ‫الس ْم ِر َو أ ََّما ْاْلُنْثَى فَ َس ْوَداءَ َو َرأَيْتُهُ يَ ُف ن‬
َّ
ِ
.‫ت م َن ْاْل َْرَو ِاح‬ ِ َّ ‫ََِّل َدفَ َع‬
َ ‫اَّللُ ِبَا َم ْن َد َخ َل الْوُّبَْي‬
(The book) ‘Tibb Al-Aimma-asws’ – from Ali Bin Saeed, from Muhammad Bin Karamat who said,
‘I saw a pair pigeons in the house of Musa-asws Bin Ja’far-asws. As for the male, it was green,
there was something brown with it, and as for the female, it was black, and I saw him-asws
fragmenting the bread for them, while he-asws upon the meal, and he-asws said: ‘These two tend
to move at night and are gently (friendly), and there is no movement they are moving from
the night except and Allah-azwj Repels by them the ones from the spirits (Jinn) who enter the
house’’.41
.‫اختَ ِة َو ِم َن ْاْل َََّيِم ْاْل َْربِ َع ِاء‬

ِ ‫ عاد َاَن ِمن ُك ِل َشيء ح ََّّت ِمن الِنيوِر الْ َف‬:‫ال‬
ُ َ َ ْ
ِ ِ
ْ َ َ َ َ‫ َع ْن ُُمَ َّمد بْ ِن ُم ْسلم َع ْن أَِِب َج ْع َفر ع ق‬،‫ َم َشا ِر ُق ْاْلَنْ َوا ِر‬-11
(The book) ‘Mashariq Al Anwaar’ – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Our-asws enemies are from all things, even from the birds are
the turtle dove, and from the days, the Wednesday’’.42
‫ضةٌ ِم ْن َْحَ َامة ُمنَ َّمَرة‬ َ َ‫اَّللِ ع ق‬

َ ‫ لَنَ ْف‬:‫ال‬ َّ ‫الر ْْحَ ِن َع ْن ُُمَ َّم ِد بْ ِن َْْلَد َع ْن أَِِب َعْوُّب ِد‬
َّ ‫اس ِم بْ ِن َعْوُّب ِد‬
ِ َْ ْ‫ ع ِن الْعِدَّةِ عن سهل عن علِ ِي ب ِن سلَيما َن ع ِن ال‬،‫ الْ َك ِاِف‬-12
َ َْ ُ ْ َ ْ َ ْ َ ْ َ َ
.‫ض ُل ِم ْن َسوُّبْ ِع ُديُوك فُ ْرق بيض‬
ِ َ ْ‫أَف‬
40
41
42
Page 16 of 296
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ali Bin Suleyman, from Al Qasim Bin Abdul Rahman,
from Muhammad Bin Makhlad,
‘From Abu Abdullah-asws having said: ‘The movement from a spotted pigeon is superior to
seven white frightening roosters’’.43
ِ ِِ ‫ أُِ ِدي‬:‫ال‬ ِِ ‫َصوُّبَ َه‬ ِ ِ ‫َْح َد ب ِن ُُم َّم ِد ب ِن خالِد عن ب ْك ِر ب ِن‬ ِِ ‫ عن ِعدَّة ِمن أ‬،‫ الْ َك ِاِف‬-13
‫يل‬
َ ‫ت ْل ْسَاع‬
ْ َ ْ َ َ‫ان ق‬ ْ ‫صالح َع ْن ُُمَ َّمد بْ ِن أَِِب ْحََْزَة َع ْن ُعثْ َما َن ْاْل‬َ ْ َ ْ َ َ ْ َ ْ َ ْ ‫َص َحابه َع ْن أ‬ ْ ْ َْ
.‫ول فَ َْ ْدتُ ُك ْم فَافْ ِْ ُدوهُ قَ ْوُّب َل أَ ْن يَ ْف ِْ َد ُك ْم‬ ِ ‫وه‬‫ج‬ِ
‫ر‬ ‫َخ‬‫أ‬ ‫وم‬َ ‫ش‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ْي‬َّ
ِ ‫ال‬ ‫ا‬ ‫ذ‬ ِ ‫ال‬ ‫ق‬ ‫آه‬
‫ر‬ ‫ا‬ ‫م‬ ‫ل‬ ‫ف‬ ‫ع‬ ِ
‫اَّلل‬ ِ
ُ ُ َ ُ َ ُ ُ ْ ُ ُ ْ َ ْ ُ ْ َ َ َ َ ُ َ َّ َ َ َّ ْ َ ُ َ َ َ َ ً ُ ْ ُ ‫اَّلل‬
ْ ‫ي‬ ‫َّه‬
‫ن‬ ‫إ‬ ‫ف‬ ‫د‬ ‫وُّب‬‫ع‬ ‫و‬‫َب‬
‫أ‬ ‫ل‬‫خ‬ ‫د‬ ‫ف‬ ‫َل‬ ‫ص‬ ‫ل‬‫ص‬ ‫ع‬ َِّ ‫ب ِن أَِِب عوُّب ِد‬
َْ ْ
(The book) ‘Al Kafi’ – from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Bakr Bin
Salih, from Muhammad Bin Abu Hamza, from Usman Al Asbahany who said,
‘A turtle dove was gifted to Ismail son of Abu Abdullah-asws. Abu Abdullah-asws entered. When
he-asws saw it, he-asws said: ‘This is an inauspicious bird, expel it, for it says, ‘‘I will kill you all! I
will kill you all, before you are killed!’’44
.‫اْلَ َم ُام ِم ْن طُيُوِر ْاْلَنْوُّبِيَ ِاء ع‬ َ َ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن َعلِ ِي بْ ِن ا ْْلَ َك ِم َو ابْ ِن َُْموُّبُوب َع ْن ُم َعا ِويَةَ بْ ِن َوِْب ق‬
ْ :‫ال‬ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن أ‬،‫ الْ َك ِاِف‬-14
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, and Ibn
Mahboub, from Muawiya Bin Wahab who said,
‘The pigeon is from the birds of the Prophets-as’’.45
‫ت أ َََ َعْوُّب ِد‬ ِ

ِ َ َ‫َّاء عن َْحَّ ِاد ب ِن عثْما َن عن عوُّب ِد ْاْل َْعلَى موََل ِآل سام ق‬ ِ ِ ْ ‫ َع ِن ا ْْلُس‬،ُ‫ و ِمْنه‬15
ُ ‫ال َس ْع‬ َ َْ َْ ْ َ َ ُ ْ ْ َ ‫ْي بْ ِن ُُمَ َّمد َع ْن ُم َعلَّى بْ ِن ُُمَ َّمد َع ِن ا ْْلَ َس ِن بْ ِن َعلي الْ َوش‬ َ َ
.‫يل ع‬ ِ ِِ َّ ِ
َ ‫ول َّن أ ََّو َل َْحَام َكا َن ِبَكةَ َْحَ ٌام َكا َن ْل ْسَاع‬
ِ ُ ُْ َ‫اَّللِ ع ي‬
َّ
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hasan Bin Ali Al Washa,
from Hamad Bin Usman, from Abdul A’ala, slave of family of Saam who said,
‘I heard Abu Abdullah-asws saying: ‘The first pigeon which was at Makkah was a pigeon of
Ismail-as’’.46
ِ ِِ ِ ِ ِ َِّ ‫ٍ ب ِن الْوُّبخ ِ د ِي عن أَِِب عوُّب ِد‬ ِ ِ ِ ِ

‫يل بْ ِن‬ ْ َ‫اَّلل ع أ ََّن أ‬
َ ‫ص َل َْحَام ا ْْلََرم بَْيَّةُ َْحَام َكا َن ْل ْسَاع‬ ْ َ ْ َ َ ْ َ ْ ِ ‫ َع ْن َعل ِي بْ ِن ِبْ َراِ َيم َع ْن أَبِيه َع ِن ابْ ِن أَِِب ُع َم ْْي َع ْن َح ْف‬،ُ‫ َو مْنه‬-16
‫س ِِبَا‬ ْ َّ ِ ِ
ُ َ‫بْ َراِ َيم ع اّتَ َذ َِا َكا َن ََين‬
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws, ‘The origin of the pigeons of the Sanctuary are remainder of the
pigeon of a pigeon which used to be for Ismail Bin Ibrahim-as. He-as had kept it to be comforted
by it’.
43
44
45
46
Page 17 of 296
.‫س بِِه ََْافَةَ ا ْْلََواِم‬ ْ ِ َِّ ‫ال أَبو عوُّب ِد‬

ُ َ‫صوصاً ََين‬
ُ ْ‫ب أَ ْن يَتَّخ َذ طَْْياً َم‬
‫اَّلل ع يُ ْستَ َح ن‬ ْ َ ُ َ َْ َ‫ف‬
Abu Abdullah-asws said: ‘It is recommended to keep a clipped pigeon to be comforted by it,
fearing the vermin’’.47
‫ول َِ ِذهِ ا ْْلَ َم ُام َْحَ ُام‬

ُ ُْ َ‫اَّللِ ع ي‬
َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫َْح َد ب ِن عائِذ عن أَِِب خ ِدُيةَ ق‬ ِ ِ ‫ عن علِ ِي ب ِن ُُم َّمد عن‬،‫ الْ َك ِاِف‬-17
ُ ‫ال َس ْع‬ َ َ ْ َ َ ْ َ ْ ‫صال ِح بْ ِن أَِِب َْحَّاد َع ِن الْ َوشَّاء َع ْن أ‬َ َْ َ ْ َ َْ
ِ ِ ِِ ِ ِ ِ
ْ َ‫يل بْ ِن ِبْ َراِ َيم ال ِِ َكان‬
.ُ‫ت لَه‬ َّ
َ ‫ا ْْلََرم ِ َي م ْن نَ ْس ِل َْحَام ْسَاع‬
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Washa, from Ahmad Bin
Aiz, from Abu Khadeeja who said,
‘I heard Abu Abdullah-asws saying: ‘These pigeons, pigeons of the Sanctuary are offspring from
the pigeon of Ismail Bin Ibrahim-as which used to be for him-as’’.48
‫َّاء َع ِن ابْ ِن َعائِذ َع ْن أَِِب َخ ِدُيَ َة َع ْن أَِِب‬ ِ ‫َجيعاً ع ِن الْوش‬ ِ َّ ِ ِ ‫ عن علِ ِي ب ِن ُُم َّمد عن‬،‫ و ِمْنه‬-18
َ َ َ ‫صال ِح بْ ِن أَِِب َْحَّاد َو ا ْْلُ َس ْْي بْ ِن ُُمَ َّمد َع ْن ُم َعلى بْ ِن ُُمَ َّمد‬ َ َْ َ ْ َ َْ ُ َ
ِ ِ ِ ِ ِ ِ ِ
.‫اْلن يَ ْعوُّبَثُو َن ِف الْوُّبَْيت فَيَ ْعوُّبَثُو َن َ ْْلَ َمام َو يَ َدعُو َن ْاْلنْ َسا َن‬ ِ ِ ِ ِ ِ
ْ َ‫ك الْوُّبَْيت آفَةٌ م َن ا ْْلن َّن ُس َف َهاء‬ ِ ِ َِّ ِِ ِ ‫ لَي‬:‫ال‬ َِّ ‫عوُّب ِد‬
َ ‫ب أ َِْ َل ذَل‬
ْ ‫س م ْن بَْيت فيه َْحَ ٌام َل ََلْ يُص‬
َ ْ َ َ‫اَّلل ع ق‬ َْ
And from him, from Ali Bin Muhammad, from Salih Bin Abu Hammad, and Al-Husayn Bin Muhammad, from
Moalla Bin Muhammad, altogether from Al Washa, from Ibn Aiz, from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘There is none from a house wherein is a pigeon except
the people of that house will not be afflicted by an affliction from the Jinn. Then foolish ones
of the Jinn tamper in the house, so they will be tampering with the pigeons and leave the
humans’’.49
‫ َش َكا َر ُج ٌل ِ ََل‬:‫ال‬ َِّ ‫اَّلل ب ِن ِسنان عن أَِِب عوُّب ِد‬

َ َ‫اَّلل ع ق‬ ِ ِ ِ ِ َِّ ‫ عن علِ ِي ب ِن ِب ر ِاِيم عن ُُم َّم ِد ب ِن ِعيسى عن عوُّبي ِد‬،‫ و ِمْنه‬-19
ْ َ ْ َ َ ْ َّ ‫ت َع ْن َعْوُّبد‬ َ ‫اَّلل الد ِْ َْان َع ْن ُد ُر ْس‬ َْ ُ ْ َ َ ْ َ ْ َ َ َ ْ ْ َ ْ َ ُ َ
.‫َّخ َذ ِِف بَْيتِ ِه َزْو َج َْحَام‬
ِ ‫َّب ص الْوح َشةَ فَََمره أَ ْن ي ت‬
َ َُ َ َْ ِ ِ‫الن‬
And from him, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeydullah Al Dihqan, from Dorost, from
Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A man complained to the Prophet-saww of the loneliness,
so he-saww instructed him to keep a pair of pigeons in the house’’.50
‫َّح ِام‬ ِِ ِ ِِ‫ور‬ َِّ ‫ عن ِعدَّة ِمن أَصحابِِه عن سه ِل ب ِن ِزَيد عن أَِِب عوُّب ِد‬،‫ و ِمْنه‬-20
َ ‫ان َع ِن ا ْْلَ َس ِن بْ ِن َعل ِي بْ ِن أَِِب ْحََْزَة َع ْن أَبيه َع ْن‬
َّ ‫صْن َدل َع ْن َزيْد الش‬ َ ‫اَّلل ا ْْلَ ُام‬ َْ ْ َ َ ْ ْ َ ْ َ َ ْ ْ َْ ُ َ
ِ ِ
.‫س َش ْيء ِف الْوُّبُيُوت‬ ِ ِ َّ ِ ِِ ِ َِّ ِ ِ ِ
َّ ‫اْلَ َم ُام عنْ َد أَِِب َعْوُّبد‬ ِ ‫ ذُكِر‬:‫ال‬
ُ َ‫وِا ِف َمنَازل ُك ْم فَإِنَا ُمَْوُّبُوبَةٌ َْل َْتْ َها َد ْع َوةُ نُوح ع َو ِ َي آن‬
َ ‫ال اّت ُذ‬
َ َْ َ‫اَّلل ع ف‬ ْ ‫ت‬ َ َ َ‫ق‬
And from him, from a number of his companions, from Sahl Bin Ziyad, from Abu Abdullah Al Jamourany, from
Al-Hassan Bin Ali Bin Abu Hamza, from his father, from Sandal, from Zayd l Shahaam who said,
47
48
49
50
Page 18 of 296
‘I mentioned the pigeons in the presence of Abu Abdullah-asws. He-asws said: ‘Keep them in your
house, for they are beloved. The supplication of Noah-as has impacted them, and these are
the most comforting of things in the houses’’.51
‫اَّللِ ع ا ْْلَ َم ُام طَْْيٌ ِم ْن‬

َّ ‫ال أَبُو َعْوُّب ِد‬ ِ ِ ْ ‫ َع ِن ا ْْلُس‬،ُ‫ و ِمْنه‬-21
َ َ‫ال ق‬ َ ‫ْي بْ ِن ُُمَ َّمد َع ْن ُم َعلَّى بْ ِن ُُمَ َّمد َع ِن الْ َوشَّاء َع ْن َر ُجل َع ْن ُع َمَر بْ ِن يَِز‬
َ َ‫يد َع ْن أَِِب َسلَ َمةَ ق‬ َ َ
ِ ‫ت آفَةٌ ِمن ا ْْلِ ِن ِ َّن س َفهاء ا ْْلِ ِن ي عوُّبثُو َن ِِف الْوُّبي‬ِ ‫ك الْوُّبي‬ ِ‫صب أَِل َذل‬ ِ ِ ِ ِ ِ ِِ ِ ِ ِ
‫ت‬ َْ َْ َ ََ ُ َ َْ َ َ ْ ْ ُ َْ ٌ ََ ‫ي‬ ‫َل‬ َّ
‫َل‬ ‫ام‬ ‫ْح‬ ‫يه‬ ‫ف‬ ‫ت‬ ‫ي‬ ‫ب‬ ‫ن‬‫م‬ ‫س‬ ‫ي‬ ‫ل‬ ‫و‬ ‫م‬ ‫وت‬
َْ ْ َ َْ َ ْ ُُ َ ُ ُْ ُ َ ‫ي‬ ‫ب‬ ‫ِف‬ِ ‫ن‬‫و‬ ‫ك‬ ‫س‬ ‫ُي‬ ‫ا‬
‫و‬ ‫ن‬ ‫ا‬‫ك‬ ِِ َّ
‫ل‬ ‫ا‬ ‫ع‬ ‫اء‬ َ ْ ْ ‫طُيُوِر‬
‫ي‬‫وُّب‬ ‫ن‬َ‫اْل‬
‫َّاس‬ ِ ِ
َ ‫فَيَ ْعوُّبَثُو َن َ ْْلَ َمام َو يَ َد ُعو َن الن‬
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from a man, from
Umar Bin Yazeed, from Abu Salama who said,
‘The pigeon is a bird from the birds of the Prophets-as which they-as used to keep in their-as
houses, and there isn’t any from a house wherein is a pigeon except the people of that house
will not be afflicted by an affliction from the Jinn. The foolish ones of the Jinn tamper in the
house, so they would be tampering with the pigeons and leaving the people’.
.‫يل ع‬ ِ ِ ِِ ِ َِّ ‫ت أَِِب عوُّب ِد‬

ِ ‫ال فَرأَيت ِِف ب ي‬
َ ‫اَّلل ع َْحَاماً َلبْنه ْسَاع‬ َْ َْ ُ ْ َ َ َ‫ق‬
He (the narrator) said, ‘I saw a pigeon in the house of Abu Abdullah-asws being for his-asws son
Ismail’’.52
ِ ِِ ِ ْ ‫َص َحابِِه َع ْن أ‬ ِ ِ ِ
‫اْلَ َس ِن ْاْل ََّو ُل‬
ْ ‫ال أَبُو‬
َ َ‫ال ق‬ َ ُْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن الْ َْاس ِم بْ ِن َْي ََي َع ْن َجده ا ْْلَ َس ِن بْ ِن َراشد َع ْن يَ ْع‬
َ َ‫وب بْ ِن َج ْع َفر ق‬ ْ ‫ َع ْن عدَّة م ْن أ‬،ُ‫ َو مْنه‬-22
.‫ض‬ ِ ‫ت ِم ْن ُع ْزَم ِة أ َِْ ِل ْاْل َْر‬ ِ َّ ‫ع و نَظَرت ِ ََل َْحام ِِف ب يتِ ِه ما ِم ِن انْتِ َفاض ي نْت ِفض ِِبا ََِّل نَفَّر‬
َ ‫اَّللُ ِبَا َم ْن َد َخ َل الْوُّبَْي‬ َ َ ُ ََ َ َْ َ َْ َ
And from him, from a number of his companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from
his grandfather Al-Hassan Bin Rashid, from Yaqoub Bin Ja’far who said,
‘Abu Al-Hassan-asws the 1st said, and he-asws had looked at a pigeon in his-asws house: ‘There is
none from a movement move it moves with except Allah-azwj Causes the one from the
determined ones (Jinn) of the people of the earth to flee from it’’.53
‫َجنِ َح ِة ا ْْلَ َم ِام لَيَُِْرُد‬ ِ ُ ُْ َ‫اَّللِ ع ي‬

َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫َْح َد ب ِن ُُم َّمد عن ُُم َّم ِد ب ِن علِي عن رجل عن َيَي ْاْل َْزرِق ق‬ ِ ِ
َ ‫ول ِ َّن َخف‬
ْ ‫يق أ‬ ُ ‫ال َس ْع‬ َ َ ْ ْ َ ُ َ ْ َ َ ْ َ ْ َ َ ْ َ ْ ‫ َع ِن الْعدَّة َع ْن أ‬،‫ الْ َك ِاِف‬-23
.‫ْي‬ ِ
َ ‫الشَّيَاط‬
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from a man from
Yahya Al Azraq who said,
‘I heard Abu Abdullah-asws saying: ‘The flapping of the wings of the pigeon tends to repel the
Satans-la’’.54
51
52
53
54
Page 19 of 296
.‫اَّللَ َعَّز َو َج َّل يَ ْدفَ ُع َِ ْْلَ َم ِام َع ْن َِدَّةِ الدَّا ِر‬ َِّ ‫ال أَبو عوُّب ِد‬
َّ ‫اَّلل ع ِ َّن‬ َ َ‫َص َحابِِه َع ْن َس ْه ِل بْ ِن ِزََيد َرفَ َعهُ ق‬ ِ ِ
ْ َ ُ َ َ‫ال ق‬ ْ ‫ َع ْن عدَّة م ْن أ‬،‫ الْ َك ِاِف‬-24
(The book) ‘Al Kafi’ – from a number of his companions, from Sahl Bin Ziyad, raising it, said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Defends through the pigeon from the
harms of the house (breakage etc.)’’.55
ِ ِ ِ ِِ ‫َصوُّبَ َه‬ ِ ِ ‫ عن ِعدَّة ِمن أَصحابِِه عن سه ِل ب ِن ِزَيد عن ب ْك ِر ب ِن‬،‫ الْ َك ِاِف‬-25

‫يل بْ ُن‬
ُ ‫استَ ْه َدان ْسَاع‬
ْ :‫ال‬
َ َ‫ان ق‬ ْ ‫صالح َع ْن ُُمَ َّمد بْ ِن أَِِب ْحََْزةَ َع ْن ُعثْ َما َن بْ ِن ْاْل‬ َ ْ َ ْ َ َ ْ َْ ْ َ َ ْ ْ َْ
‫ت يُ ْؤنِ ُس ِن‬
ِ ‫اعِب معِي ِِف الْوُّبي‬ ِ ‫الر‬ َّ ِ ِ ِ ِ َِّ ‫أَِِب عوُّب ِد‬
َْ َ َّ َّ َ ْ َ َ ُ َ ْ َ َ َ َّ ْ َ ُ َ َ َ َ ً َ ً َْ ُ َ ُ ْ َ ْ ََ‫اَّلل ع ف‬
‫ْي‬ ِ ‫ال‬ ‫ا‬ ‫ذ‬ ِ ‫ا‬
‫و‬ ‫ل‬‫ع‬ ‫اج‬ ‫ال‬ ْ ‫ف‬ ‫ع‬ ‫اَّلل‬ ‫د‬ ‫وُّب‬ ‫ع‬ ‫و‬‫َب‬
‫أ‬ ‫ل‬‫خ‬ ‫د‬‫ف‬ ‫ا‬ ‫ي‬ ‫وُّب‬ ‫اع‬‫ر‬ ‫ا‬
‫ْي‬‫ط‬ ‫ه‬ ‫ل‬ ‫ت‬‫ي‬ ‫د‬ َِ َْ
(The book) ‘Al Kafi’ – from a number of his companions, from Sahl Bin Ziyad, from Bakr Bin Salih, from
Muhammad Bin Abu Hamza, from Usman Bin Al Asbahany who said,
‘Ismail son of Abu Abdullah-asws gifted (something) to me, so I gifted a ring-necked dove to
him. Abu Abdullah-asws entered. He-asws said: ‘Make this ring-necked dove bird to be with
me-asws in the room to comfort me-asws!’’
‫ْي يَ َديِْه َْحَ ٌام يَ ُف ن‬

.ً‫ت َْلُ َّن ُخْوُّبزا‬ َِّ ‫ال عثْما ُن دخ ْلت علَى أَِِب عوُّب ِد‬
َ َْ‫اَّلل ع َو ب‬ َْ َ ُ َ َ َ ُ َ َ‫ال َو ق‬
َ َ‫ق‬
He (the narrator) said, ‘And Usman said, ‘I entered to see Abu Abdullah -asws and there were
pigeons in front of him-asws. He-asws was fragmenting bread for them’’.56
‫ت‬ َِّ ‫ دخلْت علَى أَِِب عوُّب ِد‬:‫ال‬ ِ ‫ ع ِن الْعِدَّةِ عن سهل عن ب ْك ِر ب ِن صالِح عن أَ ْشعث ب ِن ُُم َّمد الْوُّبا ِرقِ ِي عن عوُّب ِد الْ َك ِرِمي ب ِن‬،‫ الْ َك ِاِف‬-26
ُ ْ‫اَّلل ع فَ َرأَي‬ َْ َ ُ َ َ َ َ‫صالح ق‬ َ ْ َْ ْ َ َ َ ْ َ َ ْ َ َ ْ َ ْ َ َْ ْ َ َ
ِ ِ ِ ِ ِ ِ
ِ ِ
.‫ْن ِف الْوُّبَْيت‬َ ‫ب أَ ْن ُيُْ َسك‬
ِ
‫ال ََل نَّهُ يُ ْستَ َح ن‬
َ َْ َ‫اش ف‬
َ ‫اْلَ َم ُام تَْ َذ ُر الْفَر‬
ْ ‫ت ف َد َاك َِ ُؤََلء‬ ُ ْ‫ت ُجعل‬ ِ
ُ ْ‫ضر قَ ْد َذ َرقْ َن َعلَى الْفَراش فَ ُْل‬ َ ‫َعلَى فَر ِاش ِه ثَََل‬
ْ ‫ث َْحَ َامات ُخ‬
(The book) ‘Al-Kafi’ – From the number, from Sahl, from Bakr Bin Salih, from Ash’as Bin Muhammad Al Bariqy,
from Abdul Kareem Bin Salih who said,
‘I entered to see Abu Abdullah-asws. I saw three green pigeons upon his-asws bed which had
excreted upon the bed. I said, ‘May I be sacrificed for you-asws! These pigeons have dirtied the
bed!’ He-asws said: ‘No! It is recommended to keep them in the house’’.57
.‫َْحََر‬ َِّ ‫ول‬

ْ ‫اَّلل ص َزْو ُج َْحَام أ‬ َ َ‫اَّللِ ع ق‬
ِ ‫ َكا َن ِِف منْ ِزِل رس‬:‫ال‬ َّ ‫َص َحابِِه َع ْن أ َََن َع ْن َر ُجل َع ْن أَِِب َعْوُّب ِد‬ ِ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن بَ ْع‬،‫ الْ َك ِاِف‬-27
َُ َ ْ ‫ضأ‬
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from one of his companions, from Aban, from a man,
‘From Abu Abdullah-asws having said: ‘There were a pair of red pigeons in the house of Rasool-
Allah-saww’’.58
‫ال أَبُو‬ َ َ‫السْن ِد ِي َع ْن َْي ََي ْاْل َْزَرِق ق‬

َ َ‫ال ق‬ ِ ‫ عن علِ ِي ب ِن ِب ر ِاِيم عن أَبِ ِيه ع ِن اب ِن أَِِب عمْي ع ِن اب ِن أَِِب ََْنرا َن عن ُُم َّم ِد ب ِن عمر عن ِب ر ِاِيم ب ِن‬،‫ و ِمْنه‬-28
ْ َ َْ ْ َ َ َ ُ ْ َ ْ َ َ ْ َ َُْ ْ َ ْ َ َ َْ ْ َ ْ َ ُ َ
ِ ِ ِ ِ ِ ِِ ِ َِّ ‫عوُّب ِد‬
‫اْلَ َم َام‬
ْ ‫ُسكنَن ََّها‬
ْ ‫نن أ َْو َْل‬
َّ ‫ال لَتَ ُكف‬
َ َْ َ‫ف َعلَْي َها ف‬
َ َ‫ك فَ َجاءَ َح ََّّت َوق‬ ْ ََ‫ْي ع بَِْراً فَ َرَم ْوا ف َيها ف‬
َ ‫ُخ ََب ب َذل‬ َ ‫احتَ َفَر أَمْيُ الْ ُم ْؤمن‬
ْ ‫اَّلل ع‬ َْ
55
56
57
58
Page 20 of 296
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Abu Najran, from Muhammad
Bin Umar, from Ibrahim Bin Al Sindy, from Yahya Al Azraq who said,
‘Abu Abdullah-asws said: ‘Amir Al-Momineen-asws dug a well, but they (people) threw (stones)
into it. He-asws was informed with that, so he-asws came until he-asws paused at it. He-asws said:
‘Either you will desist or I-asws shall settle the pigeons in it!’
.‫ْي‬ ِ ِ ِ ‫اَّللِ ع ِ َّن خ ِفيق أ‬

َّ ‫ال أَبُو َعوُّبْ ِد‬
َ ‫َجن َحت َها يَُِْرُد الشَّيَاط‬
ْ َ َ َ َ‫ُثَّ ق‬
Then Abu Abdullah-asws said: ‘The flapping of their wings repel the Satans-la’’.59
َ َْ َ‫اَّللِ ع ف‬
‫ال لَهُ َر ُج ٌل ِنَّهُ بَلَغَِن أ ََّن ُع َمَر َرأَى َْحَاماً يَ ِِْيُ َو‬ َّ ‫اْلَ َم ُام ِعنْ َد أَِِب َعْوُّب ِد‬
ْ ‫ ذُكَِر‬:‫ال‬
َ َ‫َص َحابِِه ق‬ ِ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ْن بَ ْع‬،‫ الْ َك ِاِف‬-29
ْ ‫ضأ‬
‫ال ُع َمُر َشْيَِا ٌن يَ ْع ُدو ََْتتَهُ َشْيَِا ٌن‬ َ َْ َ‫َر ُج ٌل ََْتتَهُ يَ ْع ُدو ف‬
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from one of his companions who said,
‘The pigeon was mentioned in the presence of Abu Abdullah-asws. A man said to him-asws, ‘It
has reached me that Umar saw a pigeon flying and a man was running under it. Umar said, ‘A
Satan-la running under a Satan-la’.
ِ ِِ ِِ ِ ِ ِ َ َْ َ‫اعيل ِعْن َد ُكم فَ ِْيل ِص ِديق ف‬

ِ ِ َِّ ‫ال أَبو عوُّب ِد‬
َ ‫ال فَإ َّن بَْيَّةَ َْحَام ا ْْلََرم م ْن َْحَام ْسَاع‬
.‫يل ع‬ ٌ َ ْ ُ َ‫اَّلل ع َما َكا َن ْس‬ ْ َ ُ َ َْ َ‫ف‬
Abu Abdullah-asws said: ‘What was Ismail-as in your views?’ It was said, ‘A truthful one!’ He-asws
said: ‘Surely the remainder of the pigeons of the Sanctuary are from the pigeon of Ismail-as’’.60
‫اَّللِ ع‬
َّ ‫ضَرِم ِي َع ْن أَِِب َعْوُّب ِد‬ ْ ‫ف بْ ِن َع ِم َْيةَ َع ْن أَِِب بَكْر‬
ْ َ‫اْل‬ ِ ‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن َخالِد َعن ِ ْسَاعِيل بْ ِن ِم ْهرا َن َعن سْي‬
َ ْ َ َ ْ ْ ‫َص َحابِِه َع ْن أ‬ ِ ِ
ْ ‫ َع ْن عدَّة م ْن أ‬،ُ‫ َو مْنه‬-30
ِ
ِ ‫ م ِن َّاّتَ َذ طَْياً ِِف ب يتِ ِه فَلْيتَّ ِخ ْذ ور َشاَنً فَِإنَّه أَ ْكثَر َشيء ِذ ْكراً ََِّّللِ عَّز و ج َّل و أَ ْكثَر تَسوُّبِيحاً و ِو طَْي ُِيوُّبننَا أ َِْل الْوُّبي‬:‫ال‬
.‫ت‬ َْ َ ٌْ َ ُ َ ْ ُ َ َ َ َ ْ ُ ُ َ َ َ َْ ْ َ َ َ‫ق‬
And from him, from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin
Mihran, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws having said: ‘One who (wants to) keep a bird in his house, so let him
keep a woodpigeon, for it is the most frequent of things mentioning Allah -azwj Mighty and
Majestic, and the most glorifying, and it is a bird who loves us-asws, People-asws of the
Household’’.61
ِ‫اَّلل‬
َّ ‫يل بْ ُن أَِِب َعْوُّب ِد‬ ِ ِ ِ ِِ ‫َصوُّبَ َه‬ ِ ِ ‫َْح َد ب ِن ُُم َّمد عن ب ْك ِر ب ِن‬ ِ ِ ِ
ُ ‫استَ ْه َدان ْسَاع‬
ْ :‫ال‬ َ َ‫ان ق‬ ْ ‫صالح َع ْن ُُمَ َّمد بْ ِن أَِِب ْحََْزَة َع ْن ُعثْ َما َن بْ ِن ْاْل‬ َ ْ َ ْ َ َ ْ َ ْ ‫ َع ِن الْعدَّة َع ْن أ‬،ُ‫ َو مْنه‬-31
.ُ‫ول بُوِرْكتُ ْم بُوِرْكتُ ْم فََ َْم ِس ُكوه‬ َ َْ َ‫اَّللِ ع فَ َرآهُ ف‬
ُ ُْ َ‫ال ِ َّن الْ َوَر َشا َن ي‬ َّ ‫ت لَهُ َوَر َشاَنً فَ َد َخ َل أَبُو َعْوُّب ِد‬ ِ ِ ِ
ُ ْ‫ع طَْْياً م ْن طُيُوِر الْعَراق فََ َِْ َدي‬
And from him, from the number, from Ahmad bin Muhammad, from Bakr Bin Salih, from Muhammad Bin Abu
Hamza, from Usman Bin Asbahany who said,
59
60
61
Page 21 of 296
‘Ismail son of Abu Abdullah-asws gifted to me a bird from the birds of Al-Iraq, so I gifted a wood
pigeon to him. Abu Abdullah-asws entered. He-asws saw it, so he-asws said: ‘The woodpigeon says,
‘Be Blessed! Be Blessed!’ So, keep it!’’62
‫اَّللِ ع أَنَّهُ َِنَى‬

َّ ‫صْي َع ْن أَِِب َعْوُّب ِد‬
ِ ‫اق ب ِن ع َّمار عن أَِِب ب‬ ِ
َ ْ َ َ ْ َ ‫ان َع ِن ابْ ِن أَِِب ْحََْزَة َع ْن َسْيف َع ْن ْس َح‬ ِِ‫ور‬ ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،ُ‫ َو ِمْنه‬-32
َ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ا ْْلَ ُام‬
َِِّ ‫الذ ْك ِر‬
ِ ‫اّت ْذ ورشاَنً فَِإنَّه َكثِْي‬
َ َ َ َِّ َ‫َّخذاً ف‬
ِ ‫ال ِ ْن ُكْنت و ََل ب َّد مت‬ ِ ‫اعيل ع ِن ِاّت ِاذ الْ َف‬
َ َ‫اختَ ِة َو ق‬ ِ
.‫َّلل َعَّز َو َج َل‬ ُ ُ ُ ُ َ َ َ َ َ َ‫ابْنَهُ ِ ْس‬
And from him, from the number, from Ahmad Bin Muhammad, from Al Jamourany, from Ibn Abu Hamza, from
Sayf, from Is’haq Bin Ammar, from Abu Baseer,
‘From Abu Abdullah-asws having forbidden his-asws son Ismail from keep the turtle dove and
said, ‘If it is inevitable for you to keep, then keep a wood pigeon, for it is of frequent Zikr of
Allah-azwj Mighty and Majestic’’.63
‫ت ِِف َدا ِر أَِِب َج ْع َفر ع‬ َ َ‫اَّللِ ع ق‬

ْ َ‫ َكان‬:‫ال‬ َّ ‫ٍ بْ ِن الْوُّبَ ْخ َِ د ِي َع ْن َر ُجل َع ْن أَِِب َعوُّبْ ِد‬
ِ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ِن ابْ ِن أَِِب عُ َم ْْي َع ْن َح ْف‬،‫ الْ َك ِاِف‬-33
ِ ‫ول ِ ِذهِ الْ َف‬
‫اختَةُ فَ َْالُوا ََل‬ ِ ِ ِ ِ
َ ُ ُْ َ‫ال َْلُْم أَ تَ ْد ُرو َن َما ت‬
َ َْ َ‫يح ف‬
ُ ‫فَاختَةٌ فَ َسم َع َها يَ ْوماً َو ِ َي تَص‬
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary, from
a man,
‘From Abu Abdullah-asws having said: ‘There was a turtle dove in the house of Abu Ja’far-asws.
One day he-asws heard it and it was cooing. He-asws said to them: ‘Do you know what this turtle
dove is saying?’ They said, ‘No’.
ِ ِ ِ ِ َ َ‫ول فَ َْ ْدتُ ُكم فَ َْ ْدتُ ُكم ُثَّ ق‬

ْ َ‫ال لَنَ ْفْ َد َِّنَا قَ ْوُّب َل أَ ْن تَ ْفْ َد ََن ُثَّ أ ََمَر ِبَا فَ ُذِب‬
.‫ت‬ ْ ْ ُ ُْ َ‫ال ت‬
َ َ‫ق‬
He-asws said: ‘It said, ‘I will kill you all! I will kill you all!’’ Then he-asws said: ‘We shall kill it before
it kills us!’ Then he-asws ordered with it, so it was slaughtered’’.64
ِ ‫اق ب ِن ع َّمار عن أَِِب ب‬ ِ ِ ِ ِِ‫ور‬ ِ ِ ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،ُ‫ َو ِمنْه‬-34

‫ت َعلَى‬
ُ ْ‫ َد َخل‬:‫ال‬
َ َ‫صْي ق‬ َ ْ َ َ ْ َ ‫ان َع ْن أَِِب ْحََْزَة َع ْن َسْيف بْ ِن َعم َْيةَ َع ْن ْس َح‬ َ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن َخالد ا ْْلَ ُام‬
ِ ِ ِِ ِ ‫اع‬ ِ ِ ِ ِ ِ ِ ِ ِ‫ال ِِل َي َ ُُم َّمد ا ْذ‬ َِّ ‫أَِِب عوُّب ِد‬
ُ ‫يل فَإ َذا ِِف َمْن ِزله فَاختَةٌ ِِف قَ َفٍ تَص‬
‫يح‬ َ َ‫ودهُ َو َكا َن َشاكياً فَ ُْ ْمنَا فَ َد َخ ْلنَا َعلَى ْس‬
ُ ‫يل نَ ُع‬
َ ‫ب بنَا ََل ْسَاع‬ ْ َ َ َ َ َ َْ َ‫اَّلل ع ف‬ َْ
And from him, from the number, from Ahmad bin Muhammad Bin Khalid Al Jamourany, from Abu Hamza, from
Sayf Bin Ameyra, from Is’haq Bin Ammar, from Abu Baseer who said,
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘O Abu Muhammad! Let us go to Ismail
to console him, and he has been complaining’. So, we arose and entered to see Ismail, and
there was a turtle dove cooing in a cage.
ِ ِ َ َ‫ول ق‬ ِ ِ ِ ِِ ِ َِّ ‫ال أَبو عوُّب ِد‬

‫يل ََل‬
ُ ‫ال ْسَاع‬ ُ ُْ َ‫ومةٌ أَ َو َما تَ ْد ِري َما ت‬ َ ‫وك ِ ََل ِ ْم َساك َِذه الْ َفاختَة أَ َو َما َعل ْم‬
َ ‫ت أ ََِّنَا َم ُش‬ َ ‫ن َما يَ ْد ُع‬
ََُّ‫اَّلل ع ََي ب‬ ْ َ ُ َ َْ َ‫ف‬
62
63
64
Page 22 of 296
Abu Abdullah-asws said: ‘O my-asws son! What called you to keep this turtle dove? Or don’t you
know that it is inauspicious? Or don’t you know what it is saying?’ Ismail said, ‘No’.
َ ‫َخ ِر ُج‬
.‫وِا‬ ُ ُْ َ‫ال ََِّّنَا تَ ْد ُعو َعلَى أ َْرََ ِِبَا فَت‬
ْ ََ‫ول فَ َْ ْدتُ ُك ْم فَ َْ ْدتُ ُك ْم ف‬ َ َ‫ق‬
He-asws said: ‘But rather it is supplication against it’s owners. It is saying, ‘I will kill you all! I will
kill you all!’ Expel it!’’65
‫اَّللِ ع َع ِن الَِِّْْي يُْر َس ُل‬

َّ ‫ت أ َََ َعْوُّب ِد‬ َ َ‫يل َع ْن ُُمَ َّم ِد بْ ِن ُع َذافِر ق‬
ُ ْ‫ َس َل‬:‫ال‬
ِ ِ ِ ِ ِ ْ ‫َص َحابِِه َع ْن أ‬
َ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن َخالد َع ْن ُُمَ َّمد بْ ِن ْسَاع‬
ِ ِ
ْ ‫ َع ْن عدَّة م ْن أ‬،‫ الْ َك ِاِف‬-35
ِ ِ ِ ِ ِِ ِ ِ ِ ِ ‫ال َي ابن ع َذافِر ِو َيِِْ منْ ِزَل‬ ‫يد الَّ ِذي ََلْ يَرهُ قَ ن‬ ِ ِ‫ِمن الْوُّبلَ ِد الْوُّبع‬
ً‫ْي فَ ْر َسخا‬ َ ‫ت َعلَى ثَََلث‬ ْ ‫ْي فَ ْر َسخاً َعلَى َم ْع ِرفَته َو حسه فَِإذَا َز َاد‬ َ ‫صاحوُّبِه م ْن ثَََلث‬
َ َ َ َ ُ ُ َ ْ َ َ َْ َ‫ط فَيََِِْ ف‬ َ َ َ َ
.‫ت ِ ََل أ َْرََ ِِبَا ِِب َْرَزاقِ َها‬ ْ َ‫َجاء‬
(The book) ‘Al Kafi’ – from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from
Muhammad Bin Ismail, from Muhammad Bin Uzafir who said,
‘I asked Abu Abdullah-asws about the bird sent with a message from the remote city it has not
seen at all, so it comes? He-asws said: ‘O Ibn Uzafir! It comes to the house of its owner from (a
distance of) thirty Farsakhs, based upon it’s recognition and it’s sensory perceptions. When
(the distance) increases upon thirty Farsakhs, it comes to its nourishers for their
sustenance’’.66
ِ ِ َِّ ‫ال أَبو عوُّب ِد‬

َ ‫ْي فَ ْر َسخاً فَوُّبِا ْْل َدايَِة َو َما َكا َن أَ ْكثََر ِم ْن َذل‬
.‫ك فَوُّبِ ْاْلُ ُك ِل‬ ِ ِ َ َ‫َص َحابِِه َع ْن َس ْه ِل بْ ِن ِزََيد َرفَ َعهُ ق‬ ِ ِ
َ ‫اَّلل ع َما أَتَى م ْن ثَََلث‬ ْ َ ُ َ َ‫ال ق‬ ْ ‫ َع ْن عدَّة م ْن أ‬،‫ الْ َك ِاِف‬36
(The book) ‘Al Kafi’ – from a number of his companions, from Sahl Bin Ziyad, raising it, said,
‘Abu Abdullah-asws said: ‘Whatever comes from thirty Farsakhs, it is due to the guidance, and
whatever is more than that, it is due to the eating’’.67
ِ‫اَّلل‬
َّ ‫ت ِْلَِِب َعْوُّب ِد‬ ِ ‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن ِعيسى َعن َعلِ ِي بْ ِن ا ْْل َك ِم َعن سْي‬
َ ‫ف بْ ِن َع ِم َْيةَ َع ْن ِ ْس َح‬
َ َ‫اق بْ ِن َع َّمار ق‬ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن أ‬،ُ‫ َو ِمنْه‬-37
ُ ْ‫ قُل‬:‫ال‬ َ ْ َ ْ َ
.‫ال ََِّّنَا َُِييءُ لِ ِرْزقِ ِه‬ ِ ِ‫ان الْوُّبع‬
َ َ‫يد ق‬ ِ ِ ِ
َ ‫ع الَِّْْيُ َُييءُ م َن الْ َم َك‬
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from
Sayf Bin Ameyra, from Is’ha Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The bird comes from the far place’. He-asws said: ‘But rather it
comes for its sustenance’’.68
‫اْلَ َم ُام‬
ْ ‫ت‬ َ َ‫اَّللِ ع ق‬
ُ ْ‫ قُل‬:‫ال‬ َّ ‫َّاد َع ْن َح ِريز َع ْن أَِِب َعْوُّب ِد‬
ِ ‫ْي ب ِن ُُم َّمد عن معلَّى ب ِن ُُم َّمد عن ُُم َّم ِد ب ِن َجهور عن علِ ِي ب ِن داود ا ْْلد‬
َ َ ُ َ ْ َ ْ َ ُ ُْ ْ َ ْ َ َ ْ َ ُ ْ َ َ ْ ِ ْ ‫ َع ِن ا ْْلُ َس‬،ُ‫ َو منْه‬-38
ِ
ََِِْ ‫ال ِ َذا انْ ََِْ َع أُ ُكلُهُ فَ ََل‬ ِ ‫يدةِ فَتََِِْ و ي رس ْلن ِمن الْم َك‬
ِ ‫ان الْ َْ ِر‬
َ َْ َ‫يب فَ ََل ََِِْ ف‬ َ ِ‫اَ ِع الْوُّبَع‬
ِ ‫ي رسلْن ِمن الْمو‬
َ َ َ َ ُْ َ َ َ َ َ َ ُْ
65
66
67
68
Page 23 of 296
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Hamhour,
from Ali Bin Dawood Al Haddad, from Hareyz, ,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘The pigeon is sent from the far place,
so it comes, and is sent from the nearby place, but it does not come’. He -asws said: ‘When it’s
eating is cut off, it does not come’’.69
‫ َكا َن أَبُو َج ْع َفر ُُمَ َّم ُد بْ ُن َعلِي‬:‫ال‬ َ َ‫اَّللِ ع ق‬ َّ ‫الر ْْحَ ِن بْ ِن َكثِْي َع ْن أَِِب َعوُّبْ ِد‬
َّ ‫َْحَ َد بْ ِن ِبْ َر ِاِ َيم َع ْن َخالِد َع ْن َعلِ ِي بْ ِن َح َّسا َن َع ْن َعوُّبْ ِد‬
ْ ‫ َع ْن أ‬،‫ َدََلئِ ُل الَََِِّب ِي‬-39
ِ ِ
ُ‫ب الْ َم ْحم ِل َم َعهُ فَ َرفَ َع أَبُو أ َُميَّةَ يَ َدهُ لَيُنَحيَه‬ ِ ِ‫ي و ُِو َزِميلُهُ ِِف َُْم ِملِ ِه فَنَظَر ِ ََل َزْو ِج ور َشان ِِف َجان‬ ِ َ ْ‫الْوُّبَاقِر ِِف طَ ِر ِيق َم َّكةَ و َم َعهُ أَبُو أ َُميَّةَ ْاْلَن‬
ََ َ َ َ ‫صار ن‬ َ ُ
(The book) ‘Al Dalaail’ – from Ahmad Bin Ibrahim, from Khalid, from Ali Bin Hassan, from Abdul Rahman Bin
Kaseer,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far Muhammad Bin Ali Al Baqir-asws was in a road
of Makkah-asws and with him-asws was Umayya Al-Ansari, and he was his-asws co-traveller in
his-asws carriage. He saw a pair of wood pigeons in a side of the carriage. Abu Umayya raised
his hand in order to seize it.
ِ ِِ ِ ِ
.‫اَّللَ أَ ْن يَ ْدفَ َع َعنْهُ َو قَ ْد فَ َع َل‬
َّ ‫ت‬ َ ‫ال لَهُ أَبُو َج ْع َفر َم ْه ًَل فَِإ َّن َِ َذا الَِّْ َْي َجاءَ يَ ْستَجْيُ بِنَا أ َِْ َل الْوُّبَْيت فَِإ َّن َحيَّةً تُ ْؤذيه َو ََْ ُك ُل فَر‬
ُ ‫اخهُ ُك َّل َسنَة َو قَ ْد َد َع ْو‬ َ َْ َ‫ف‬
Abu Ja’far-asws said to him: ‘No! This bird has come to seek refuge with us -asws, People-asws of
the Household, for a snake is harming it and eating it’s chicks every year, and I-asws have
supplicated to Allah-azwj to Defend it, and He-azwj has Done so’’.70
‫ت فِ َد َاك َما َِ َذا‬ ِ

ُ ْ‫اَنن ُثَّ َِ َدََل فَ َرَّد َعلَْي ِه َما فََِا َرا فَ ُْل‬
ُ ْ‫ت ُجعل‬ ََ ْ َ َ َ َْ ُ َ َ‫ َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم ق‬،‫ َم َشا ِر ُق ْاْلَنْ َوا ِر‬-40
ِ َ ‫ ُكْنت ِعْن َد أَِِب جع َفر ع ِ ْذ وقَع علَي ِه ور َش‬:‫ال‬
(The book) ‘Mashariq Al Anwaar’ – From Muhammad Bin Muslim who said,
‘I was in the presence of Abu Jafar-asws when two wood pigeons landed to him-asws. then they
chirped loudly. He-asws responded to them, and they flew off. I said, ‘May I be sacrificed for
you-asws! What is this?’
‫صدَّقَ َها َو َما ِم ْن‬ ِ ِ ِ ِ ِ َ ‫ال َْلا ََل أَر‬ ِِ ِ

َ َ‫ت لَهُ َِلْ َوََليَة أ ََِّنَا ََلْ َّتُْنهُ ف‬ َ ‫َى ََّل ِبَْوََل‬
ْ َ‫ي ُُمَ َّمد بْ ِن َعلي فَ َجاء‬
ْ ‫ت فَ َحلَ َف‬ ْ َ َ َْ َ‫ت لَهُ ف‬ ْ ‫ال َِ َذا طَائٌر ظَ َّن ِِف َزْو َجته ُسوءاً فَ َحلَ َف‬َ َْ َ‫ف‬
ٌ ‫اْلنْ َسا ُن فَِإنَّهُ َح ََّل‬
ِْ ‫ص َد َق ََِّل‬ ِ ِ
ٌ ‫ف َم ِه‬
.‫ْي‬ َ ‫ف َِلْ َوََليَة ََِّل‬
ُ ‫َحد َْيل‬
َ‫أ‬
He-asws said, ‘This bird thinks his wife is evil. She swore (an oath) to him. He said to her, ‘I shall
not agree except with my Master-asws Muhammad Bin Ali-asws’. So, she came and swore to
him-asws with the Wilayah that she did not betray him’. He-asws ratified her. And there is no one
who swears an oath with the Wilayah except he is truthful, except the human, for he is a
despicable oath-monger [68:10]’’.71
69
70
71
Page 24 of 296
‫ت ِعْن َدهُ ِ ْذ‬ َِّ ‫َْح َد ب ِن ُُم َّمد عن ُُم َّم ِد ب ِن يوسف عن علِ ِي ب ِن داود ا ْْل َّذ ِاء ع ِن الْ ُفضي ِل ب ِن يسار عن أَِِب عوُّب ِد‬ ِ
ُ ‫ ُكْن‬:‫ال‬
َ َ‫اَّلل ع ق‬ َْ ْ َ َ َ ْ ْ َ َ َ َ ُ َ ْ َ ْ َ َ ُ ُ ْ َ ْ َ َ ْ َ ْ ‫ َع ْن أ‬،‫ َدََلئ ُل الَََِِّب ِي‬-41
‫ك ََِّل‬ ِ ْ‫ِل ِمن‬
ََّ ِ ‫ب‬
َّ ‫َح‬ َّ ‫ول ََي َس َك ِن َو ِع ْرِسي َما َخلَ َق‬
َ ‫اَّللُ َخلْْاً أ‬ ُ ُْ َ‫ال ي‬
َ َ‫ت ََل ق‬ ُ ُْ َ‫ال أَ تَ ْد ِري َما ي‬
ُ ْ‫ول قُل‬ َّ ‫ت ِ ََل َزْو ِج َْحَام ِعنْ َدهُ يَ ْه ِدر‬
َ َْ َ‫الذ َكُر َعلَى ْاْلُنْثَى ف‬ ُ ‫نَظَْر‬
ُ
.‫أَ ْن يَ ُكو َن َج ْع َفَر بْ َن ُُمَ َّمد ع‬
(The book) ‘Dalail Al Tabari’ – from Ahmad Bin Muhammad Bin Muhammad Bin Yusuf, from Ali Bin Dawood Al
Haza, from Al Fuzeyl Bin Yasaar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I was in his-asws presence when I looked at a
pair of pigeons with him-asws. The male was cooing to the female. He-asws said: ‘Do you know
what he is saying?’ I said, ‘No’. He-asws said: ‘He is saying, ‘O my co-dweller! O my bride!
Allah-azwj has not Created any creature more beloved to me than you, except if it happens to
be Ja’far-asws Bin Muhammad-asws’’.72
‫ال َشْيَِا ٌن يَتْوُّبَ ُع‬

َ َْ َ‫َّب ص َرأَى َر ُج ًَل يَتْوُّبَ ُع َْحَ َامةً ف‬ َّ ‫اج ْه الََََِّب ِانن َو ابْ ُن ِحوُّبَّا َن ِبِِ ْسنَاد َجيِد َع ْن أَِِب َُِريْ َرةَ أ‬
َّ ِ‫َن الن‬ َ ‫ َرَوى أَبُو َد ُاوَد َو ابْ ُن َم‬،‫ حياة اْليوان‬42
َ ‫ َو ُرِو‬.ُ‫َشْيَِانَه‬
.‫ي َشْيَِا ٌن يَْتوُّبَ ُعهُ َشْيَِا ٌن‬
(The book) ‘Hayaat Al Haywaan’ – It is reported by Abu Dawood and Ibn Maja Al Tabrani, and Ibn Hibban, by a
good chain from Abu Hureyra (a well-known fabricator),
‘The Prophet-saww saw a man pursuing a pigeon. He-saww said: ‘A Satan-la pursuing his Satan-la’’.
And it is reported: ‘A Satan-la pursuing a Satan-la’’.73 (From a non-Shia source)
ْ ‫َّب ص َكا َن يُ ْع ِجوُّبُهُ النَّظَُر ِ ََل ْاْلُتْ ُرِج َو‬

ْ ‫اْلَ َم ِام ْاْل‬
.‫َْحَ ِر‬ ِِ ِ َِّ ‫يب ب ِن عوُّب ِد‬
َّ ِ‫اَّلل بْ ِن أَِِب َكْوُّب َشةَ َع ْن أَبِيه َع ْن َجده أ ََّن الن‬
ِ
ْ َ ْ ِ ِ‫َو َرَوى ابْ ُن قَانع َو الََََِّب ِانن َع ْن َحوُّب‬
And it is reported by Ibn Qanie, and Al Tabrani, from Habeen Bin Abdullah Bin Abu Kabasha, from his father,
from his grandfather,
‘The Prophet-asws, it used to fascinate him-saww to be looking at the citron and the red dove’’.74
.‫َْحَ ِر‬ ْ ُ‫اَّللِ ص يُ ْع ِجوُّبُهُ النَّظَُر ِ ََل ا ْْل‬

ْ ‫ضَرةِ َو ِ ََل ا ْْلَ َم ِام ْاْل‬ َّ ‫ول‬ُ ‫ت َكا َن َر ُس‬ ِ
ْ َ‫ور َع ْن َعائ َشةَ قَال‬ ِ ‫َو َرَواهُ ا ْْلَاكِ ُم ِِف َات ِر‬
َ ُ‫يخ نَْي َساب‬
And it is reported by Al Hakim in ‘Tareekh Al Neysabour’, from Ayesha who said,
‘Rasool-Allah-saww, it used to fascinate him-saww to look at the greenery and to the red dove’’.75
َ‫اَّلل‬
َّ ‫َّخ َذ َزْو َج َْحَام َو أَ ْن يَ ْذ ُكَر‬َ َُ َ َْ ِ ِ‫َو ِِف َع َم ِل الْيَ ْوِم َو اللَّيْلَ ِة َِلبْ ِن ال نس ِِن َع ْن َخالِ ِد بْ ِن َم ْع َدا َن َع ْن ُم َع ِاذ بْ ِن َجوُّبَل أ ََّن َعلِياً َش َكا ِ ََل الن‬
ِ ‫َّب ص الْوح َشةَ فَََمره أَ ْن ي ت‬
.ِ‫اَل عِْن َد َِ ِدي ِره‬
َ ‫تَ َع‬
And in ‘Amal Al Yawm Wa Al Layla’ of Ib Al Sunny, from Khalid Bin Ma’dan, from Muaz Bin Jabal,
72
73
74
75
Page 25 of 296
‘Ali-asws complained to the Prophet-saww of the loneliness, so he-saww instructed to keep a pair
of pigeons, and that he-asws should mention Allah-azwj the Exalted during its cooing’’.76 (From a
non-Shia source)
‫و رواه اْلافظ بن عساكر و قال ِنه غريب جدا و سنده َعيف‬
Note: And it is reported by Al-Hafiz Bin Asakir and said, ‘It is very strange, and it’s chain is
weak’.
‫اّت ْذ َزْوجاً ِم ْن َْحَام‬

َِّ ‫ال لَه‬ َِّ ‫ول‬ِ ‫ون ب ِن موسى َعن َعلِ ِي ب ِن أَِِب طَالِب ع أَنَّه ا ْشتَ َكى ِ ََل رس‬ ِ ِ ِِ ِ ِ
ُ َ َْ َ‫اَّلل ص الْ َو ْح َشةَ ف‬ َُ ُ ْ ْ َ ُ ْ ‫َو َرَوى ابْ ُن َعدي ِِف َكامله ِِف تَ ْر ََجَة َمْي ُم‬
َّ ِ‫ك ل‬
.ِ‫لص ََلة‬ ِ
َ ْ‫ك َو يُوقظ‬
ِ َِّ ‫يدِا و‬
َ ‫اّت ْذ ديكاً يُ ْؤنِ ْس‬
ِ ِ ِ َّ ِ‫تُؤنِسك و تُوقِظْك ل‬
َ َ ‫لص ََلة بتَ ْغ ِر‬ َ َ َ ْ ْ
And it is reported by Ibn Aday, in his (book) ‘Kamil’ in a translation of Maymoun Bin Musa,
‘From Ali-asws Bin Abu Talib-asws having complained to Rasool-Allah-saww of the loneliness. He-
saww said to him-asws: ‘Take a pair of pigeons. They will comfort you-asws and awaken you-asws for
the Salat with its provisions, and keep a rooster, it will comfort you and awaken you for the
Salat’’.77 (From a non-Shia source)
‫يٍ ِِف بُيُوتِ ُك ْم فَإِ َِّنَا تُلْ ِهي‬ ِ َِّ َِّ ‫ول‬ َ َ‫ون بْ ِن ِم ْهَرا َن َع ِن ابْ ِن َعوُّبَّاس ق‬
ِ ‫ان عن ميم‬ ِ ِ ِ ِ
َ ‫اَّلل ص اّت ُذوا ا ْْلَ َم َام الْ َم َْاص‬ ُ ‫ال َر ُس‬
َ َ‫ال ق‬ ُ ْ َ ْ َ ‫ي أَيْضاً ِِف تَ ْر ََجَة ُُمَ َّمد بْ ِن زََيد الَِّ َّح‬ َ ‫َو ُرِو‬
.‫ا ْْلِ َّن َع ْن ِصْوُّبيَانِ ُك ْم‬
And it is reported as well in a translation of Muhammad Bin Ziyad Al Tahhan, from Maymoun Bin Mihran, from
Ibn Abbas who said,
‘Keep the clipped pigeons in your houses, for these would distract the Jinn away from your
children’’.78 (From a non-Shia source)
.‫اّت ْذ َزْوجاً ِم ْن َْحَام‬

َِّ ‫ال لَه النَِّب ص‬ َِّ ‫ول‬ ِ ‫الص ِام‬
ِ ‫ت َش َكا رجل ِ ََل رس‬
‫اَّلل ص الْ َو ْح َشةَ فَ َْ َ ُ ن‬ َُ ٌ َُ َّ ‫ال ُعوُّبَ َادةُ بْ ُن‬
َ َ‫َو ق‬
And Ubada Bin Al Samit said,
‘A man complained to Rasool-Allah-saww of the loneliness. The Prophet-saww said to him: ‘Keep
a pair of pigeons’’.79 (From a non-Shia source)
‫اَل‬ َّ ‫اَل قِلَّةَ ُزَّوا ِرَِا فََ َْو َحى‬

َ ‫اَّللُ تَ َع‬ َ ‫اَّللِ تَ َع‬ ِ ‫ َش َك‬:‫ال‬
َّ ‫ت الْ َك ْعوُّبَةُ ِ ََل‬ َ َ‫َّب ص ق‬ ِ ِ ِ ِ ِ
َّ ِ‫َو ِِف َكام ِل ابْ ِن َعدي ِِف تَ ْر ََجَة َس ْه ِل بْ ِن َوِزير َع ْن ُُمَ َّمد بْ ِن الْ ُمْن َكد ِر َع ْن َجابِر أ ََّن الن‬
.‫اخ َها‬ِ ‫اْلمامةُ ِ ََل فِر‬ ِ ِ ِ ِ
َ َ َ َْ ‫لَْي َها َْلَبْ َعثَ َن أَقْ َواماً َيننو َن لَْي َها َك َما ََت نن‬
And in (the book) ‘Kamil’ of Ibn Aday, in a translation of Sahl Bin Wazeer, from Muhammad Bin Al Munkadir,
from Jabir,
76
77
78
79
Page 26 of 296
‘The Prophet-saww said: ‘The Kaaba complained to Allah-azwj the Exalted of the scarcity of its
visitors. Allah-azwj the Exalted Revealed to it: “I-azwj shall Send a people who will be yearning to
it like what the pigeon years to its chicks’’.80 (From a non-Shia source)
ْ ‫لس َو ِاد َك َح َو ِام ِل‬

‫اْلَ َم ِام ََل يُِريُو َن‬ ِ َْ‫ان قَوم َي‬
َّ َِ ‫ضوُّبُو َن‬ ٌ ْ ‫الزَم‬
ِ ‫ ي ُكو ُن ِِف‬:‫ال‬
ِ َّ ‫آخ ِر‬ ِ َّ ِ
َ َ َ‫َّب ص ق‬
ِِ ِ ِ ِ ِ ِ َ ‫َو ِِف ُسنَ ِن أَِِب َد ُاوَد َو الن‬
َ ‫َّسائ ِي م ْن َحديث ابْن َعوُّبَّاس ِب ْسنَاد َجيد أَن الن‬
.‫َرائِ َحةَ ا ْْلَن َِّة‬
And in (the book) ‘Sunan’ of Abu Dawood, and Al Nasaie, from a Hadeeth of Ibn Abbas by a good chain,
‘The Prophet-saww said: ‘A people will come into being at the end of times dyeing with the
black like the carrier pigeons. They will not be smelling the aroma of Paradise’’.81 (From a non-
Shia source)
80
81
Page 27 of 296
‫ الطاوس‬4 ‫ابب‬
CHAPTER 4 – THE PEACOCK

‫يب ِخلْ َْ ِة الَِّ ُاو ِس ابْتَ َد َع ُه ْم َخلْْاً َع ِجيوُّباً ِم ْن َحيَ َوان َو َم َوات َو َساكِن َو ِذي َحَرَكات‬ ِ ِ ِ ِ
َ ‫ م ْن ُخِْوُّبَة لَهُ ع يَ ْذ ُكُر ف َيها َعج‬،‫ َِنْ ُج الْوُّبَ ََل َغة‬-1
(The book) ‘Nahj Al-Balagah’ –
‘From a sermon of his-asws mentioning in it the wonders of the creation of the peacock: ‘Their
beginning is a wonderous creation, from the living beings, and the lifeless, and the stationary,
and the ones with movement.
‫َسَاعِنَا َدََلئِلُهُ َعلَى َو ْح َدانِيَّتِ ِه‬ ِ ِ ِِ ِ ِ ‫يف‬ ِ َ‫فََقَام ِمن َشو ِاِ ِد الْوُّبيِن‬
ْ َْ ‫ول ُم ْع َِ دفَةً بِه َو َم َسل َمةً لَهُ َو نَ َع‬
ْ ‫ت ِِف أ‬ ْ ‫صنْ َعته َو َع ِظي ِم قُ ْد َرته َما انْ َْ َاد‬
ُ ُْ ‫ت لَهُ الْ ُع‬ َ
ِ ِِ َ‫ات َعلَى ل‬
َ َ ْ َ
He-saww has Established from the witnessed things such proofs upon the subtleties of His -azwj
Making and His-azwj Magnificent Power, the intellects bend to Him-azwj acknowledging with it,
and submit to Him-azwj, and His-azwj evidence(s) upon His-azwj Oneness, reverberate in our ears.
‫َجنِ َحة ُْْتَلِ َفة َو َِيَََات ُْْتَلِ َفة ُمتَوُّبَايِنَة‬ ِ ِ ِ ِ ِ ِ َ ‫ض و خر‬

ْ ‫وق ف َجاج َها َو َرَواس َي أ َْع ََلم َها م ْن ذَ َوات أ‬ ُ ُ َ ِ ‫يد ْاْل َْر‬ َ ‫َخ ِاد‬ ْ ‫ص َوِر ْاْلَطْيَا ِر الَِِّ أ‬
َ ‫َس َكنَ َها أ‬ ِِ ِ
ُ ‫َو َما ذَ َرأَ م ْن ُْْتَلف‬
‫ض ِاء الْ ُمنْ َفرِِج‬ ِ ِ ِ ‫مصَّرفَة ِِف ِزم ِام التَّس ِخ ِْي و مرفْ ِرفَة ِِب‬
َ ‫َجن َحت َها ِِف ََْا ِرِق ا ْْلَ ِو الْ ُمنْ َفس ِح َو الْ َف‬
ْ َُ َ ْ َ َ ُ
And what He-azwj has Scattered from the different images of birds which He -azwj has Settled
them in the furrows of the earth and perforations of its openness, and peaks of its poles
(mountains), from the ones with different wings, and different appearances, dissimilar,
subjugated in the reins of harness, and flapping with their wings in the breaches of the open
atmosphere and the open spaces.
‫ض َها بِ َعوُّبَالَِة َخ ْل ِْ ِه أَ ْن يَ ْس ُم َو ِِف ا ْْلََو ِاء ُخ ُفوفاً َو َج َعلَهُ يَ ِد ن‬

‫ف‬ ِ ِ ‫اق م َف‬
َ ‫اص َل ُُْمتَجوُّبَة َو َمنَ َع بَ ْع‬ ِ ِ ِ
َ َْ ‫ص َور ظَاَِرة َو َرَّكوُّبَ َها ِِف ح‬ ِ ِ‫َك َّوَِنَا بَ ْع َد ِ ْذ ََلْ تَ ُك ْن ِِف َع َجائ‬
ُ ‫ب‬
‫صنْ َعتِ ِه‬ ِ ِِ ِ ِ ِ ِ ‫دفِيفاً و نَس َْها علَى اختِ ََلفِها ِِف ْاْل‬
َ ‫َصابي ِغ بلَِيف قُ ْد َرته َو َدق ِيق‬َ َ ْ َ َ َ َ َ
He-azwj Brought them into being when there did not happen to be any apparent image in the
wonders and Composed them jointed bones with flesh; and he-azwj Prevented some of these
with the heaviness of their bodies to fly easily in the air, and Made it to frolic close to the
ground, and Arranged them upon their differences in the different ways by the subtleties of
His-azwj Power and intricacies of His-azwj Making.
‫صوُّبِ َغ بِِه‬ ِ ِِ ِ ِ ِ ِ ِ ‫ب لَون ََل ي ُشوبه َغْي لَو ِن ما غُ ِم‬ ِ

ُ ‫وس ِِف لَْون صْوُّبغ قَ ْد طُ ِو َق ِ ََلف َما‬
ٌ ‫س فيه َو منْ َها َمغْ ُم‬
َ َ ْ ُ ْ ُُ َ ْ ِ َ‫وس ِِف قَال‬ ٌ ‫فَمنْ َها َمغْ ُم‬
From these is one immersed in the mould of one colour, nor other colour has tainted it what
is could have been immersed it, and from these is one immersed in a colour of dyeing of its
neck being different to what it has been dyed with.
َ ‫َح َك ِم تَ ْع ِديل َو نَض‬

‫ال َم ْس َحوُّبَهُ ِ َذا َد َر َج ِ ََل ْاْلُنْثَى‬ ِ ِ ِ ‫و ِمن أَعجوُّبِها خلْْاً الَِّاو‬
َ َ‫صوُّبَهُ َو َذنَب أَط‬ ْ ‫َّد أَلْ َوانَهُ ِِف أ‬
َ َ‫َح َس ِن تَ ْنضيد ِبَنَاح أَ ْشَر َج ق‬ ْ ‫س الَّذي أَقَ َامهُ ِِف أ‬ ُُ َ ََْ ْ َ
ِ‫ول الْمغْتلِمة‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ُ َ‫نَ َشَرهُ ِم ْن طَيِ ِه َو َسَا به ُمَِل َعلَى َرأْسه َك َنَّهُ قلْ ُع َداري َعنَ َجهُ نُوتينهُ َيَْت‬
ِ ِ ‫ا‬ ِ ِ ِ
َ َ ُ ‫ضاء الديَ َكة َو يَ ُؤنر ِبَََلقحه أ ََّر الْ ُف ُح‬ ُ ‫ال ِبَلْ َوانه َو َُي‬
َ ْ‫يس بَزيَ َفانه يُ ْفضي َكإف‬
ِ ‫لضر‬
‫اب‬ ِ ِ
َ ‫ل‬
Page 28 of 296
And from its wonders is the creation of the peacock which He-azwj has Established it in the
wisest of the dimension and contradictory of colours in the most beautiful types, with wings
as intertwined canes, and a long tail. When it gradually goes to the female, it spreads out its
tail and raises it elongating upon its head as if it is a sail of a boat being pulled by the sailor. It
feels proud of its colours and swaggers with its movements. It copulates like the rooster,
leaping like the energetic stallion at the time of the striking.
‫َِّ ُج ُفونِِه َو أ ََّن‬ ِ ِ ِ ِ ‫ك علَى معاي نَة ََل َكمن ُِييل علَى‬ ِ ِ ُ‫أ ُِحيل‬
ْ َ ‫َف‬ ُ َْ‫ادهُ َو لَ ْو َكا َن َكَز ْع ِم َم ْن يَْز ُع ُم أَنَّهُ يُلْْ ُح بِ َد ْم َعة تَ ْس َف ُح َها َم َدامعُهُ فَت‬
َ ‫ف ِِف‬ ُ َ‫َعيف ِ ْسن‬َ َ ُ َْ َ َ ُ َ َ ‫ك م ْن ذَل‬ َ
ِ ‫اعم ِة الْغُر‬
‫اب‬ ِ ‫م‬ ‫ن‬ ِ
‫م‬ ‫ب‬ ‫ج‬ ‫َع‬ ِ
‫ِب‬ ‫ك‬ ِ‫ل‬ ‫ذ‬ ‫ن‬ ‫ا‬ ‫ك‬ ‫ا‬ ‫م‬ ‫ل‬ ‫س‬ِ ِ
‫ج‬ ‫وُّب‬ ‫ن‬‫م‬ ‫ل‬ ‫ا‬ ‫ع‬ ‫َّم‬
‫الد‬ ‫ى‬ ‫و‬ ِ
‫س‬ ‫ل‬‫ح‬ ‫ف‬ ‫اح‬ ِْ‫ل‬ ‫ن‬ ِ
‫م‬ ‫َل‬ َ‫يض‬ِ‫وُّب‬ ‫ت‬ ‫ث‬ ‫وُّبيض‬ ‫ي‬ ِ
َُّ َ َ ُ َ ْ َ‫أُنْثَاهُ ت‬
‫ث‬ ‫ك‬ ‫ل‬ ‫ذ‬ ‫م‬ ‫ع‬ ِ
َ َ َ َ ُ ْ َ َ ْ َ َ َ َ ََ َْ ُ ْ ِ ْ َ َْ ِ َ ْ َ ُ َ
I-asws am telling you from that based upon observation, not like the one who tells based upon
the weakness of his chain (of attribution), and if it had been like an allegation of the one who
alleges that it impregnates by tears shed by him, so it stands in the banks of his eyelids, and
that the female feeds from that (and becomes pregnant), then it lays eggs, not from
impregnation of a stallion besides the tears flowing, (even that) would not be more
wonderous than the feeding of the crows (during copulation).
‫ن ِم ْن َزَِْرِة‬ ِ ِ ِ َّ ‫ان و فِلَ َذ‬ ِ ِ ِ‫وس ِه خال‬ ِ ِِ ِ ‫ال قَصوُّبه م َدا ِري ِمن فِضَّة و ما أُنْوُّبِت علَيها ِمن ع ِج‬
ِ َ ْ‫ض قُل‬
َ ‫ت ُج‬ ُ ‫الزبَْر َجد فَِإ ْن َشوُّبَّ ْهتَهُ ِبَا أَنْوُّبَتَت ْاْل َْر‬ َ َ‫ٍ الْعْي‬ َ َ ُ‫يب َد َاراته َو ُش‬ َ ْ َْ َ َ َ َ ْ َ َ ُ َ َ ُ َ‫َّت‬
ِ ِ ِ ِ ِ ِ ِ‫اِْيتَهُ َِلْ َم ََلب‬
ِ ْ ‫ت َِللن َج‬
‫ْي الْ ُم َكلَّ ِل‬ ْ َْ ُِ‫صوص َذات أَلْ َوان قَ ْد ن‬ ُ ‫ب الْيَ َم ِن َو ِ ْن َشا َك ْلتَهُ َِ ْْلُل ِي فَ ُه َو َك ُف‬
ِ‫ص‬ْ ‫س فَ ُه َو َك َم ْوش ِي ا ْْلُلَ ِل أ َْو ُمون ِق َع‬ ََ َ ‫ُك ِل َربِيع َو ِ ْن‬
It can be imagined that its canes are made of silver, and what is growing upon these is from
the wonderous circles, and its sun-shaped are pure god and green emeralds. If you were to
resemble it with what grows in the earth you would say it is a shieled of flowers of every
spring; and if you were to compare it with the clothing, it would be like the printed apparel or
amazing clothes of Al-Yemen; and if you were to compare it with the ornaments, it would be
like colourful gems with studded silver.
ِ ِِ ِِ ِِ ِ ِ ِ ِ ‫ُيَْ ِشي م ْشي الْمرِِح الْمخت ِال و ي تصفَّح ذَنَوُّبه و جنَاحه فَي َْه ِْه‬
‫اد‬ َ ِ‫ص ِرهِ ِ ََل قَ َوائمه َزقَا ُم ْع ِوًَل ب‬
ُ ‫ص ْوت يَ َك‬ َ َ‫َصابِي ِغ ِو َشاحه فَِإذَا َرَمى بِوُّب‬
َ ‫َاحكاً ْلَ َمال س ْرََله َو أ‬ َ ُ ْ ُ ُ َ َ َ ُ َ ُ َ ََ َ َ ْ ُ َ َ َ
‫اْلََِل ِسيَّ ِة‬ ِ ‫َن قَوائِمه ْحش َك َْوائِِم‬
ْ ‫الديَ َك ِة‬ ِ ِِ ِ ِ ِ‫يوُّبِْي ع ِن استِغَاثَتِ ِه و ي ْشه ُد ب‬
َ ٌ ُْ ُ َ َ َّ ‫صادق تَ َو نجعه ْل‬
َ َ ََ ْ َ ُ ُ
It walks the merrily walk, idly, and it opens its tail and its wings and it guffaws laughing for the
beauty of its dress and colours of its gems. When it throws a glance at its legs, it cried loudly
with a voice indicating almost a cry for help, and displays its true pain, because its legs are
thing like the legs of the stealthy rooster.
‫صوُّبْ ِغ الْ َوِسَِة‬

ِ ‫ث بِْنُه َك‬ ِْ ‫ضراء ُموشَّاةٌ و َْْرج َعنُ ِْ ِه َك‬
ُ َ ُ ‫اْلبْ ِر ِيق َو َم ْغ ِرُزَِا ِ ََل َحْي‬
ِ ِ ِ ِ ِ ِِ ِ
ُ َ َ َ ُ َ ْ ‫ت م ْن ظُْنوُّبُوب َساقه صيصيَةٌ َخفيَّةٌ َو لَهُ ِِف َم ْوَ ِع الْ ُع ْرف قُْنُز َعةٌ َخ‬
ِ ‫و قَ ْد ََنم‬
ْ ََ َ
ِ‫َّاَرةَ ُُْت ِزجةٌ بِه‬
ِ ‫ن‬ ‫ال‬ ‫ة‬‫ر‬ ‫ض‬ ‫اْل‬ َّ
‫َن‬ ‫أ‬ ِ
‫ه‬ ِ
ْ‫ي‬ِ
‫ر‬ ‫ب‬ ِ
‫ة‬ ‫د‬َّ ِ
‫ش‬ ‫و‬ ِ
‫ه‬ ِ
‫ائ‬ ‫م‬ ِ
‫ة‬‫ر‬‫ث‬ ‫ك‬ ِ
‫ل‬ ‫ل‬‫ي‬ ‫َي‬ ‫َّه‬
‫ن‬َ‫أ‬ َّ
‫َل‬ ِ ‫م‬ ‫ح‬ ‫َس‬
‫أ‬ ‫ر‬‫ج‬ ‫ع‬ِِ
‫ِب‬ ‫ع‬ ِ
‫ف‬ ‫ل‬ ‫ت‬ ‫م‬ ‫َّه‬
‫ن‬ َ ‫ك‬ ‫و‬ ‫ال‬ ْ ِ
‫ص‬ ‫ات‬ ‫ذ‬ ‫ة‬ ‫آ‬
‫ر‬ ِ ِ ِ ِ
ََ َ َ َْ ُْ َ َ َ َْ ُ َ ُ َ َّ ُ َ
َ َ ْ َ ْ ٌ َُ ُ َ َ َ َ َ ً ْ َ َ ُ َ َ ْ ََ ‫ا‬
‫م‬ ‫ة‬ ‫س‬ ‫وُّب‬ ‫ل‬
ْ ‫م‬ ‫ة‬‫ير‬
‫ر‬ ‫ح‬ ‫ك‬
َ ‫َو‬
‫أ‬ ‫ة‬ ‫ي‬
َّ ‫ان‬ ‫م‬‫ي‬ْ‫ل‬
At the end of its shin there is a thin thorn and on the crown of its head there is a bunch of
green variegated feathers. Its neck begins in the shape of a goblet and its stretch up to its
belly is like the hair-dye of Yemen in colour or like silk cloth put on a polished mirror which
looks as if it has been covered with a black veil, except that on account of its excessive lustre
and extreme brightness it appears that a lush green colour has been mixed with it.
Page 29 of 296
ِ‫ك ََيْتَلِ ُق و قَ َّل ِصْوُّب ٌغ ََِّل و قَ ْد أَ َخ َذ ِمْنهُ بِ ِْسط َع ََلهُ بِ َكثْرة‬ ِ ِ

َ ‫اَ ِه ِِف َس َواد َما ُِنَال‬
ِ ‫ط َكمستَ َد ِق الْ َْلَِم ِِف لَو ِن ْاْلُقْحو ِان أَب يض ي َْق فَهو بِوُّبي‬ ِِ ِ
َ ْ َ َ ََ َ ُ ٌ َ ُ َْ َ ُ ْ ْ ُ ٌّ ‫َو َم َع فَ ْتق سَْعه َخ‬
‫س قَ ْيظ‬ ِ ِ ِ ِِ ِِ ِِ ِ ِ ‫ص‬ ِ ‫ِص َْالِِه و ب ِر ِيْ ِه و ب‬
ُ ‫يٍ ديوُّبَاجه َو َرْونَْه فَ ُه َو َك ْاْل ََزاِْي الْ َمْوُّبثُوثَة ََلْ تَُرِبَا أ َْمَِ ُار َربيع َو ََل ُشُو‬ ََ ََ
Along the openings of its ears there is a line of shining bright daisy colour like the thin end of
a pen. Whiteness shines on the black background. There is hardly a hue from which it has not
taken a bit and improved it further by regular polish, lustre, silken brightness and brilliance.
It is therefore like scattered blossoms which have not been seasoned by the rains of spring or
the sun of the summer.
‫ود َك َهْيََتِ ِه قَ ْوُّب َل‬ ِ ِ ‫اْنتَات أَور ِاق ْاْلَ ْغ‬ ِ ِ ِ َ‫ت ِمن ق‬ ِ ‫ط تَْ دى و ي نْوُّب‬ ِِ ِ ِ ِِ ِ
َ ‫صان ُثَّ يَتَ ََل َح ُق ََنمياً َح ََّّت يَ ُع‬ َ َ ْ َ ْ ‫صوُّبه‬ َ ْ ‫ت توُّبَاعاً فَيَنْ َح ن‬ُ ُ َ َ َ ُ ُْ ‫َو قَ ْد يَتَ َح َّسُر م ْن ِريشه َو يَ ْعَرى م ْن لوُّبَاسه فَيَ ْس‬
ِ ِ
ً‫َحيَاَن‬ ْ ‫ضَرًة َزبَْر َجديَّةً َو أ‬ ْ ‫ك َمَّرًة ْحَُْرًة َوْرِديَّةً َو َات َرًة ُخ‬
َ ْ‫صوُّبِ ِه أ ََرت‬ ِ ِ
َ َ‫ت َش ْعَرًة م ْن َش َعَرات ق‬
َ ‫َّح‬
ْ ‫صف‬
ِِ ِِ ِ
َ َ‫ف َسائَر أَلْ َوانه َو ََل يَ َْ ُع لَ ْو ٌن ِِف َغ ِْْي َم َكانه َو ِ َذا ت‬
ِِ
ُ ‫ُس ُْوطه ََل َُيَال‬
ً‫ص ْفَرةً َع ْس َج ِديَّة‬
ُ
It also sheds its plumage and puts off its dress. They all fall away and grow again. They fall
way from the feather stems like the falling of leaves from twigs, and then they begin to join
together and grow till they return to the state that existed before their falling away. The new
hues do not change from the previous ones, nor does any colour occur in other than its own
place. If you carefully look at one hair from the hairs of its feather stems it would look like red
rose, then emerald green and then golden yellow.
َ‫َجَزائِِه قَ ْد أ َْع َجَز ْاْل َْوَِ َام أَ ْن تُ ْد ِرَكهُ َو ْاْلَلْ ِسنَة‬ ِِ ِ ِ ِ ِ ِ ِ ِ ِ

ْ ‫ْي َو أَقَ نل أ‬ ْ ‫ف تَص ُل ِ ََل ص َفة َِ َذا َع َمائ ُق الْفَِ ِن أ َْو تَ ْوُّبلُغُهُ قَ َرائ ُح الْ ُع ُْول أ َْو تَ ْستَْنظ ُم َو‬
َ ‫ص َفهُ أَقْ َو ُال الْ َواصف‬ َ ‫فَ َكْي‬
‫يٍ ِص َفتِ ِه َو قَ َع َد ِِبَا‬ ِ ‫ف خلْق ج ََّله لِلْعي‬
ِ ‫ون فََ َْدرَكتْهُ ُمَْ ُدوداً ُم َك َّوَنً َو ُم َؤلَّفاً ُملَ َّوَنً َو أ َْع َجَز ْاْلَلْ ُس َن َع ْن تَلْ ِخ‬ ِ ْ ‫ول َعن و‬ ِ ِ
َ ُُ ُ َ َ ‫ص‬ َ ْ َ ُْ ‫أَ ْن تَص َفهُ فَ ُسوُّبْ َحا َن الَّذي َِبََر الْ ُع‬
‫َع ْن ََْ ِديَِة نَ ْعتِ ِه‬
How can sharpness of intellect describe such a creation, or faculty of mind, or the utterances
of describers manage to tell of it. Even its smallest parts have made it impossible for the
imagination to pick them out or for tongues to describe them. Glorified is Allah who has
disabled intellects from describing the creation which He placed openly before the eyes and
which they see bounded, shaped, arranged and coloured. He also disabled tongues from
briefly describing its qualities and also from expanding in its praise.
ِِ ِ
‫وح ََِّل َو َج َع َل‬ ْ َ‫ان َو ْاْلَفْيِلَ ِة َو َوأَى َعلَى نَ ْف ِس ِه أَ ْن ََل ي‬
َ ‫ضَِ ِر‬
َ ‫ب َشوُّبَ ٌح َُّا أ َْو َََ فيه النر‬
ِ َ‫اْلِيت‬
ْ ‫الذ َّرةِ َو ا ْْلََم َج ِة ِ ََل َما فَ ْوقَ ُه َما ِم ْن َخ ْل ِق‬
َّ ‫َو ُسْوُّب َحا َن َم ْن أ َْد َم َج قَوائِم‬
َ َ
.ُ‫اْلِ َم َام َم ْو ِع َدهُ َو الْ َفنَاءَ َغايَتَه‬
ْ
Glorified is He-azwj Who has Assigned feet to small ants and gnats and also to those above
them, the serpents, and the elephants. He-azwj has made it obligatory upon Himself-azwj that
no skeleton in which He-azwj Infuses the spirit would move, but that death is its promised place
and destruction its final end’’.82
‫اح ِة قَ ْوم‬ ِ َ َْ َ‫الص ِاد ِق ع ف‬

َّ ‫س الْيَ َم ِانن َعلَى َج ْع َف ِر بْ ِن ُُمَ َّمد‬ ِ ِ ِ ِ
َ ‫وم َما نََزَل ب َس‬
ٌ ‫س طٌَْْي َم ُش‬
ٌ ‫ال طَ ُاو‬
َ َْ َ‫ال نَ َع ْم ف‬
َ َ‫س ق‬
ٌ ‫ت طَ ُاو‬
َ ْ‫ال لَهُ أَن‬ ٌ ‫ َد َخ َل طَ ُاو‬،‫ تَ ْنوُّبيهُ ا ْْلَاط ِر للْ َوَّرام‬-2
.‫ََِّل آذَ َِنُ ْم َِ َّلرِح ِيل‬
82
Page 30 of 296
(The book) ‘Tanbeeh Al Khatir’ of Al Warram –
‘Tawoos Al-Yamani entered to see Ja’far-asws Bin Muhammad Al-Sadiq-asws. He-asws said to him:
‘Are you Tawoos (named as peacock)?’ He said, ‘Yes’. He-asws said: ‘Peacock is an inauspicious
bird. It does not descend in a courtyard of a people except it hurts them with the departing’’.83
َ َْ َ‫ ذُكَِر ِعنْ َد أَِِب ا ْْلَ َس ِن ع ُح ْس ُن الَِّ ُاو ِس ف‬:‫ال‬ ِِ ِ ِ ِ ِ

‫ال‬ َ ُْ ‫ َع ِن الْعدَّة َع ِن الََْْبق ِي َع ِن الْ َْاس ِم بْ ِن َْي ََي َع ْن َجده ا ْْلَ َس ِن َع ْن يَ ْع‬،‫ الْ َك ِاِف‬-3
َ َ‫وب بْ ِن َج ْع َفر ا ْْلَ ْع َف ِر ِي ق‬
‫ض بِ َش ْيء‬ ِ ‫الد‬ِ ‫يد َك علَى حس ِن‬
ِ َ‫يك ْاْلَبْي‬ ْ ُ َ ُ ‫ََل يَِز‬
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al-Hassan,
from Yaqoub Bin Ja’far Al Ja’fary who said,
‘The peacock was mentioned in the presence of Abu Al-Hassan-asws. He-asws said: ‘It will not
increase upon the beauty of the white rooster by anything!’’
.‫س َِلْ َويْ ِل َِِ ِِيََتِ ِه الَِِّ ابْتُلِ َي ِِبَا‬ َّ

ُ ‫ص ََلة َو َّنَا يَ ْد ُعو الِ ُاو‬
ِ ِ‫ك ِِف مواق‬
َِّ ِ َّ ‫يت ال‬ ِ َّ ِ َ ‫َحس ُن‬
َ َ َ ‫ص ْواتً م َن الِ ُاو ِس َو ُِ َو أ َْعظَ ُم بََرَكةً يُنَوُّب ُه‬ َ ْ ‫يك أ‬
ِ ُ ُْ ‫ال و َِسعته ي‬
ُ ‫ول الد‬ َ ُ ُ ْ َ َ َ‫ق‬
He (the narrator) said, ‘And I heard him-asws saying: ‘The rooster is of a more excellent voice
than the peacock, and it is of mightier Blessings. It alerts you during timings of the Salat; and
rather, the peacock calls for the due to its sins which it had been involved with’’.84
َِ ‫ الَِّاوس مس ٌخ َكا َن رج ًَل‬:‫ال‬

‫َج ًيَل فَ َكابََر‬ َُ َُُْ َ َ‫َا ع ق‬ ِ ‫صالِح َع ْن ُسلَْي َما َن ا ْْلَ ْع َف ِر ِي َع ْن أَِِب ا ْْلَس ِن‬
َ ‫الر‬ ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،‫ الْ َك ِاِف‬-4
َ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن بَ ْك ِر بْ ِن‬
َ
ِ ْ ‫اَّلل َعَّز و َج َّل طَاو َس‬ ِ ِ ِ
َ ‫ْي أُنْثَى َو ذَ َكراً فَ ََل ََْ ُك ْل َْلْ َمهُ َو ََل بَْي‬
.ُ‫ضه‬ ُ َ َُّ ‫اسلَْتهُ بَ ْع ُد فَ َم َس َخ ُه َما‬َ ‫ا ْمَرأََة َر ُجل ُم ْؤمن َُتوُّبنهُ فَ َوقَ َع ِبَا ُثَّ َر‬
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Suleyman Al
Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The peacock is morphed (creature). It used to
be a handsome man. He seduced a wife of a Momin man to love him. He copulated with her,
then she corresponded with him afterwards. Allah-azwj Mighty and Majestic Morphed them
both are two peacocks, female, and male, so neither eat its meat nor its eggs’’.85
83
84
85
Page 31 of 296
‫ الدراج و القطا و القبج و غريها من الطيور و فضل حلم بعضها على بعض‬5 ‫ابب‬
CHAPTER 5 – THE PHEASANT, AND THE GROUSE, AND THE

PARTRIDGE, AND OTHERS FROM THE BIRDS, AND MERIT OF
THE MEAT OF SOME OF THEM OVER OTHERS
‫ أَطْعِ ُموا‬:‫ال‬ ْ ‫وسى َع ْن َعلِ ِي بْ ِن ُسلَيْ َما َن َع ِن ابْ ِن أَِِب عُ َم ْْي َع ْن ُُمَ َّم ِد بْ ِن َح ِكيم َع ْن أَِِب‬
َ َ‫اْلَ َس ِن ْاْل ََّوِل ع ق‬ ِ ِ
َ ‫ َع ْن ُُمَ َّمد بْ ِن َْي ََي َع ْن ُُمَ َّمد بْ ِن ُم‬،‫ الْ َك ِاِف‬-1
ِ ْ َ‫الساق‬
.ً‫ْي َو يَُِْرُد ا ْْلُ َّمى طَْردا‬ ِ َ‫وم َْلْ َم الْ ِْوُّب‬
َّ ‫اج فَِإنَّهُ يُ َْ ِوي‬ َ ‫الْ َم ْح ُم‬
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Musa, from Ali Bin Suleyman, from Ibn
Abu Umeyr, from Muhammad Bin Hakeem,
‘From Abu Al-Hassan-asws the 1st having said: ‘Feed the feverish one, the grouse meat for it
strengthens the legs and repels the fever with a repelling’’.86
َ َْ َ‫ت َم َع أَِِب َج ْع َفر ع فَََُِِ بِْا ثبِ ََِْاةَ ف‬

‫ال ِنَّهُ ُموُّبَ َارٌك َو َكا َن أَِِب‬ َ َ‫يسى َع ْن َعلِ ِي بْ ِن َم ْه ِزََي َر ق‬
ُ ْ‫ تَغَ َّذي‬:‫ال‬
ِ ِ ِ ِ
َ ‫ َع ْن ُُمَ َّمد بْ ِن َْي ََي َع ْن ُُمَ َّمد بْ ِن ع‬،ُ‫ َو مْنه‬-2
ِ َ‫احب الْْيق‬
.ُ‫ان يُ ْش َوى لَهُ فَِإنَّهُ يَنْ َفعُه‬ ِ ‫ي ع ِجوُّبه و َكا َن َيْمر أَ ْن يِْعم‬
ََ َ ‫ص‬ َ َ َ ُ ُُ َ َ ُُ ْ ُ
And from him, from Muhammad Bin Yahya, from Muhammad Bin Isa, from Ali Bin Mahziyar who said,
‘I had lunch with Abu Ja’far-asws and was brought a (grilled) pheasant. He-asws said: ‘It is Blessed,
and my-asws father-asws used to love (eating) it, and he-asws would instruct to feed the one with
jaundice, grilling it for him, for it would benefit him’’.87
ِِ ِ ‫َن َعلِياً ع َكا َن يَ ْوماً ِِب َْر‬

َ ‫ت ِِف َِذه الََِْبيَِّة َو ِم ْن أَيْ َن َمِْ َع ُم‬ ِ
‫ك‬
َ ُ‫ك َو َم ْشَرب‬ َ ْ‫اج ُمنْ ُذ َك ْم أَن‬
ُ ‫ال ََي ُد َّر‬
َ َْ َ‫ض قَ ْفر فَ َرأَى ُد َّراجاً ف‬ َّ ‫اْلَ َس ِن ع أ‬ َ ‫ ُرِو‬،‫ ا ْْلََرائ ُج‬-3
ْ ‫ي َع ِن‬
(The book) ‘Al-Kharaij’ –
‘It is reported from Al-Hassan-asws: ‘One day Ali-asws was in a barren land and he-asws saw a
pheasant. He-asws said: ‘O pheasant! Since how long have you been in this wilderness, and
from where is your food and your drink?’
.‫ت أ َْد ُعو َعلَى ظَالِ ِمي ُك ْم فََ َْرَوى‬ ِ ِ ‫ال َي أ َِمْي الْمؤِمنِْي أ َََن ِِف ِ ِذهِ الْ َِبيَِّة مْن ُذ ِمائَِة سنة ِذَا جعت أ‬
ُ ‫ُصلي َعلَْي ُك ْم فََ ْشوُّبَ ُع َو ِذَا َعِ ْش‬
َ ُ ُْ ََ ُ َ َ َ ْ ُ َ َ َ َْ َ‫ف‬
It said, ‘O Amir Al-Momineen-asws! I have been in this wilderness since a hundred years ago.
Whenever I am hungry, so I sent Salawaat upon you-asws all, and whenever I am thirsty, I
supplicate to Allah-azwj against your-asws oppressors, so I get saturated’’.88
86
87
88
Page 32 of 296
‫ب اللَّ ْح ِم َْلْ ُم فَ ْرخ َغ َّذتْهُ فَتَاةٌ ِم ْن‬ َ َْ َ‫ْي ع أَنَّهُ ذُكَِر ِعْن َدهُ َْلْ ُم الَِِّْْي ف‬ِِ ِ ِ ِ ‫ الْمح‬-4
ُ َ‫ال أَطْي‬ َ ‫َسوُّبَا َرفَ َعهُ ِ ََل أَم ِْي الْ ُم ْؤمن‬
ْ ‫اْلَ َس ِن الن َّْهد ِي َع ِن ابْ ِن أ‬
ْ ‫ َع ْن أَِِب‬،‫اس ُن‬ ََ
ِ ْ ‫َربِ َيعةَ بَِف‬
.‫ض ِل قُوتَا‬
(The book) ‘Al Mahasin’ – from Abu Al-Hassan Al Nahdy, from Ibn Asbat, raising it to,
‘Amir Al-Momineen-asws, bird meat was mentioned in his-asws presence. He-asws said: ‘The best
meat is meat of a chick, fed by a young woman from Rabie by the grace of her strength’’.89
ِ ْ ‫ت َع ْن فَر َخ‬
‫ْي‬ ْ َ ْ‫ش الَِِّْْي فَََيْ َن أَن‬
ُ َ‫اج َحوُّب‬َّ ‫اج ِخْن ِز ُير الَِِّْْي َو الد‬
ُ ‫نر‬ َ ‫وس الِنيُوِر َو الد‬
ُ ‫َّج‬
ِ َ َ‫ْي ع ق‬
ُ ‫ ْاْل َونز َج ُام‬:‫ال‬
ِِ ِ ِ
َ ‫ َع ْن َع ْم ِرو بْ ِن ُعثْ َما َن َرفَ َعهُ ِ ََل أَم ِْي الْ ُم ْؤمن‬،ُ‫ َو مْنه‬-5
ِ ُ‫ض ِل ق‬ ِ
.‫وتَا‬ ْ ‫ْي َربَّتْ ُه َما ْامَرأَةٌ ِم ْن َربِ َيعةَ بَِف‬
ِْ‫ض‬َ ِ‫ََن‬
And from him, from Amro Bin Usman raising it to,
‘Amir Al-Momineen-asws said: ‘The goose is a buffalo of the birds, and the chicken is a pig of
the birds, and the partridge is a turkey of the birds, and where are you from two chicks raised
by a woman from (clan of) Rabie by the grace of her strength?’’90
ِ ِ ِ ‫ت اللنحما ُن ِعنْ َد أ َِم ِْي الْم ْؤِمنِْي علِ ِي ب ِن أَِِب طَالِب ع و عمر ح‬ ِ ‫ ذُكِر‬:‫ال‬ ِ َّ ‫ َع ِن‬،ُ‫ و ِمنْه‬-6
‫اج‬ َ ‫ب اللن ْح َمان َْلْ ُم الد‬
ِ ‫َّج‬ َ َ‫ال ُع َمُر َّن أَطْي‬
َ َْ َ‫اٌَر ف‬ َ َُ ُ َ ْ َ َ ُ َْ َ َ َ‫السيَّار ِي َرفَ َعهُ ق‬ َ
.‫ض‬ ‫ه‬‫ن‬ ‫ي‬ ‫اد‬ ‫ك‬ ‫َو‬
‫أ‬ ‫ض‬‫ِن‬ ‫د‬ ‫ق‬ ‫ام‬ ‫ْح‬ ‫خ‬ِ ‫ر‬ ‫ف‬ ‫م‬ ‫ْل‬ ِ
‫م‬ ‫ح‬ َّ
‫ل‬ ‫ال‬ ‫ب‬ ‫ي‬ ْ‫ط‬ َ‫أ‬ ‫ن‬َّ ِ ‫و‬ ِ
‫ْي‬َّ
ِ ‫ال‬ ‫ير‬
‫ز‬ِ ‫ا‬ ‫ن‬ ‫خ‬ ‫ك‬ِ
‫ل‬ ‫ذ‬ َّ
‫ن‬ ِ َّ
‫َل‬ ‫ك‬ ِ ِ
َ َ ْ ُ ُ َ َ‫َو ق‬
‫ع‬ ‫ْي‬ ‫ن‬ ‫م‬‫ؤ‬‫م‬ْ‫ل‬ ‫ا‬ ‫ْي‬ ِ
‫َم‬ ‫أ‬ ‫ال‬
ُ َ َْ َ َ ْ َ ََ ْ َ ََ ْ َ ُ َْ ْ َ َ َ ْ ُ ََ َ َ
And from him, from Al Sayyari, raising it, said,
‘The meats were mentioned in the presence of Amir Al-Momineen Ali-asws Bin Abu Talib-asws
while Umar was present. Umar said, ‘The best of the meats is meat of the chicken’. And Amir
Al-Momineen-asws said: ‘Never! That is a pig of the birds, and the best meat is meat of a chick
of a pigeon which has got up (to fly), or almost got up’’.91
َّ ‫اَّللِ ص َم ْن َسَّرهُ أَ ْن يَْتُ َل َغْيظَهُ فَلْيََْ ُك ْل َْلْ َم الد‬

.‫نر ِاج‬ َّ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ال ق‬ َّ ‫ َع ِن‬،ُ‫ َو ِم ْنه‬-7
َ َ‫السيَّا ِر ِي َع َّم ْن َرَواهُ ق‬
And from him, from Al Sayyari, from the one who reported it, said,
‘Rasool-Allah-saww said: ‘One whom it cheers to kill off his anger, so let him eat meat of the
pheasant’’.92
ِِ ِ ِِ ‫ان عن علِ ِي ب ِن ا ْْلس ِن عن موسى ب ِن جع َفر عن‬

ِ ِ
َ ‫آَئه َع ْن أَم ِْي الْ ُم ْؤمن‬
‫ْي‬ َ ْ َ ْ َ ْ َ ُ ْ َ َ َ ْ َ ْ َ ‫ طب اْلئمة عليهم السَلم َع ْن َم ْرَوا َن بْ ِن ُُمَ َّمد َع ْن َعل ِي بْ ِن الن ْنع َم‬،‫ الِب‬-8
.‫اج‬
َ ‫نر‬ ُ ُْ َ‫اَّللِ ص ي‬
َّ ‫ول َم ْن َسَّرهُ أَ ْن يَْتُ َل َغْيظَهُ فَلْيََْ ُك ِل الد‬ َّ ‫ول‬َ ‫ت َر ُس‬ ِ َ َ‫ع أَنَّه ق‬
ُ ‫ال َس ْع‬ ُ
(The book) ‘Tibb Al-Aimma-asws’ – from Marwan Bin Muhammad, from Ali Bin Al Numan, from Ali Bin Al-Hassan,
89
90
91
92
Page 33 of 296
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws
having said: ‘I-asws heard Rasool-Allah-saww saying; ‘One whom it cheers to kill off his anger, let
him eat the pheasant’’.93
.‫اج‬َّ ‫ َم ِن ا ْشتَ َكى فُ َؤ َادهُ َو َكثَُر َغ نمهُ فَلْيََْ ُك ِل الد‬:‫ال‬

َ ‫نر‬ َ َ‫ َو َعْنهُ ع ق‬-9
And from him-asws having said: ‘One who has a complaint of his heart, and his grief is a lot, so
let him eat the pheasant’’.94
‫َّلل َم ْس ِجداً َو لَ ْو‬

َِِّ ‫ من بَن‬:‫ال‬ ِ ِ ِ ‫اَّلل عنْه و ابن م‬
َّ ِ‫اج ْه م ْن َحديث َجابِر أ ََّن الن‬
َ َ ْ َ َ َ‫َّب ص ق‬
ِ ِ ِ ِ
َ َ ُ ْ َ ُ َ َُّ ‫ َو َرَوى ابْ ُن َحيَّا َن َو َغ ْْيُهُ م ْن َحديث أَِِب ذَر َرَ َي‬،‫ حياة اْليوان‬10
.‫اَل لَهُ بَيْتاً ِِف ا ْْلَن َِّة‬
َ ‫اَّللُ تَ َع‬ ِ ‫َك َم ْف َح‬
َّ ‫ٍ قََِاة بَ ََن‬
(The book) ‘Hayaat Al-Haywaan’ –
And it is reported by Ibn Hayyan and others from a Hadeeth by Abu Zarr -ra, may Allah-azwj be
Pleased with him-ra, from a Hadeeth by Jabir that the Prophet-saww said: ‘One who builds a
Masjid for Allah-azwj, and even if it is like the nest of a grouse, Allah-azwj the Exalted would Build
a house for him in the Paradise’’.95
َ ْ‫السا ِر َق يَ ْس ِر ُق الْوُّبَي‬
.ُ‫ضةَ فَتَُِْ ُع يَ ُدهُ َو يَ ْس ِر ُق ا ْْلَْوُّب َل فَتَُِْ ُع يَ ُده‬ َّ ‫قَ ْولِِه ص لَ َع َن‬
َّ ُ‫اَّلل‬
His-saww words: ‘May Allah-azwj Curse a stealer of the eggs, so you cut his hand, and a stealer of
the pregnant one (bird), so you cut his hand’’.96
93
94
95
96
Page 34 of 296
‫أبواب الوحوش و السباع من الدواجن و غريها‬
CHAPTERS ON WILD ANIMALS, AND THE

PREDATORS FROM THE DEOMESTIC ANIMALS
AND OTHERS
‫ الكالب و أنواعها و صفاهتا و أحكامها و السنانري و اخلنازير يف بدء خلقها و أحكامها‬1 ‫ابب‬
CHAPTER 1 – THE DOGS AND THEIR TYPES, AND THEIR

ATTRIBUTES, AND THEIR RULINGS, AND THE CATS, AND THE
PIGS IN THE BEGINNING OF THEIR CREATION AND THEIR
RULINGS
‫اْلَيت‬
The Verses
َّ ‫وِنُ َّن َُِّا َعلَّ َم ُك ُم‬
ُ‫اَّلل‬ َ ‫ْي تُ َعلِ ُم‬ ِ ْ ‫وُّبات َو ما َعلَّ ْمتُ ْم ِم َن‬
َ ِ‫اْلَوارِِح ُم َكلوُّب‬
ِ
ُ ِ‫املائدة قُ ْل أُح َّل لَ ُك ُم الَِّي‬
(Surah) Al Maidah: Say: ‘Permissible for you are the good things, and what you have trained
the preying ones to hunt, teaching them from what Allah Taught you; [5:4].
ِ ِ ِ ِ َّ ِ
َ ‫اْلعراف َو اتْ ُل َعلَيْه ْم نَوُّبَ َ الذي آتَيْناهُ آَيتنا فَانْ َسلَ َخ منْها فَََتْ وُّبَ َعهُ الشَّيِْا ُن فَكا َن م َن الْغا ِو‬
‫ين‬
(Surah) ‘Al A’raaf’: And recite to them the one We Gave Our Signs to, but he detached from
it, and he followed the Satan, so he was from the deviators [7:175].
‫ين َك َّذبُوا ِِبَيتِنا‬ ِ َّ ِ ِ ْ ‫ث أَو تَ دْكه ي ْله‬ ِ ِ ِ ‫و لَو ِشَْنا لَرفَعناه ِِبا و‬
َ َ ُ ُ ْ ْ ْ ‫ب ِ ْن ََْتم ْل َعلَْيه يَْل َه‬
ِ ‫ض و اتَّوُّبَ َع َِواهُ فَمثَلُهُ َكمثَ ِل الْ َك ْل‬ ِ ْ ‫لكنَّهُ أ‬
َ ‫ك َمثَ ُل الْ َْ ْوم الذ‬
َ ‫ث ذل‬ َ َ َ ِ ‫َخلَ َد ََل ْاْل َْر‬ َ ُ َْ ْ َ
And had We so Desired, We would have Raised him with these, but he adhered to the
ground and followed his whims. So his example is like the dog, if you attack upon him, he
lolls out his tongue, or if you leave him, he lolls out his tongue. That is an example of the
people who belied Our Signs, [7:176].
ِ ْ‫ساد ُس ُه ْم َكلْوُّبُ ُه ْم ر َْجاً َِلْغَي‬

‫ب َو يَ ُْولُو َن َسوُّبْ َعةٌ َو‬ ِ ‫ط ِذراعي ِه َِلْو ِص‬
ِ ٌ‫يد َِل قوله تعاَل سي ُْولُو َن ثََلثَةٌ رابِعهم َكلْوُّبهم و ي ُْولُو َن َخَْسة‬ ِ
َ َ َ َ ْ ُُ ْ ُ ُ ََ َ ْ َ ٌ ‫الكهف َو َكلْوُّبُ ُه ْم َس‬
ِ
‫اثمنُ ُه ْم َكلْوُّبُ ُه ْم‬
Page 35 of 296
(Surah) ‘Al Kahf’: and their dog (lies) with extended paws at the entrance. [18:18] – up to
Words of the Exalted: (Some) would be saying, ‘(They were) three, the fourth of them was
their dog’; throwing (guesses) at the unknown; and (some) would be saying, ‘(They were)
seven, and the eighth of them was their dog’. [18:22].
‫تفسْي‬
(Forbidden) Tafseer (opinionated)

.‫سيَِ تفسْي اْلية اْلوَل‬
Note: I (Majlisi) will be coming with the interpretation of the first Verse (later).
‫و قال الدمْيي دل على أن للعاَل فضيلة ليست للجاِل ْلن الكلب ِذا علم َتصل له فضيلة على غْي املعلم فاْلنسان أوَل بذلك َل سيما ِذا عمل ِبا‬
.ُ‫يمةُ الْ َم ْرِء َما ُْي ِسنُه‬ِ
َ ‫يمةٌ َو ق‬
ِ ِ ِ َ َ‫علم َكما ق‬
َ ‫ال َعل ٌّي ع ل ُك ِل َش ْيء ق‬ َ
And Al-Dimeyri said, ‘It evidence’s upon that for the knower there is a merit which isn’t for
the ignorant, because the dog, when it knows, a merit is obtained for it over the not-knower.
So, the human being is foremost with that, not specific, when he acts in accordance with what
he knows, like what Ali-asws said: ‘For all things there is a value, and the value of a person is
what he is good at’’.
.‫و أما آَيت اْلعراف فاملشهور أِنا ِف بلعم بن َعوراء كما مرت قصته ِف اجمللد اْلامس‬
And as for the Verses of (Surah) Al-Araaf, the well-known is that these are regarding Balam
Bin Baour, like what has passed in his story in the fifth volume.
‫قال الدمْيي قال قتادة ِذا مثل َربه هللا تعاَل لكل من عرض عليه اْلدى فَىب أن يْوُّبله‬
Al-Dimeyri said, ‘Qatadah said, ‘This is an example Allah-azwj has Struck for every one He-azwj
Presented the guidance to him, but he refuses to accept it’.
And had We so Desired, We would have Raised him with these, but he adhered to the
ِ ‫و لَو ِشَْنا لَرفَعناه ِِبا أي وفْناه للعمل ِبا فكان يرفع بذلك منزلته ِف الدنيا و اْلخرة و‬ground [7:176].
ِ ‫لكنَّهُ أَ ْخلَ َد ِ ََل ْاْل َْر‬
‫ض أي ركن َِل‬ َ ُ َْ ْ َ
.‫الدنيا و شهواتا و لذاتا فعوقب ِف الدنيا ِبنه كان يلهث كما يلهث الكلب يشوُّبه به صورة و ِيَة‬
And had We so Desired, We would have Raised him with these, - i.e. Stood him for the
working with these, so his status would be raised by that in the word and the Hereafter - but
he adhered to the ground [7:176] – i.e. inclining to the world and its desires and its pleasures.
So, he is punished in the word because he was panting like what the dog pants, resembling it
with him in image and appearance.
‫قال الْتيب كل شيء يلهث َِّنا يلهث من ِعياء أو عِش َِل الكلب فإنه يلهث ِف حال الكَلل و حال الراحة و ِف حال الري و ِف حال العِش‬
.‫فضربه هللا تعاَل مثَل ملن كذب ِبَيته فْال ِن وعظته فهو َال و ِن تركته فهو َال كالكلب ِن طردته ْلث و ِن ت دكه على حالة ْلث انتهى‬
Page 36 of 296
Al-Quteybi said, ‘All things pant, rather pant from fatigue, or thirst except the dog, for it pants
during a state of tiredness, and during state of rest, and during state of saturation, and during
state of thirst. So Allah-azwj the Exalted Struck it as an example for the ne belying His-azwj Signs.
He-azwj Said: ‘If you advise him, he is lost, and if you leave him, he is lost, like the dog, if you
repel him, he pants, and if you leave him, he is upon a state of panting’ – end.
‫و اللهث نفس بسرعة و حركة أعضاء الفم معها و امتداد اللسان قال الواحدي و غْيه ِذه اْلية من أشد اْلي على أِل العلم و ذلك أن هللا تعاَل‬
‫أخَب أنه آاته من اسه اْلعظم و الدعوات املستجاَت و العلم و اْلكمة فاستوجب َلسكون َِل الدنيا و اتوُّباع اْلوى تغيْي النعم ََلنسَلخ عنها و من‬
.‫ذا الذي يسلم من ِاتْي اْلالتْي َِل من عصمه هللا‬
And the panting is breathing quickly, and moving parts of the mouths with it, and extending
the tongues. Al-Wahidy and others said, ‘This Verse is from the strongest Verses upon the
people of knowledge, and that is because Allah-azwj the Exalted Informed He-azwj had Given him
from His-azwj Magnificent Name, and the Answered supplication, and the knowledge, and the
wisdom, so it obligated the calmness to the world. And pursuing the desires changes the
bounties due to the abandoning these, and from that is which is safe from these two states,
except the one Allah-azwj Protects’.
‫و قال أكثر أِل التفسْي على أن كلب أِل الكهف كان من جنس الكَلب‬
And most of the people of interpretation are upon that the people of the cave were from the
species of the dogs’.
‫و روي عن ابن جريح أنه قال كان أسدا و يسمى اْلسد كلوُّبا‬
And it is reported from Ibn Jareeh having said, ‘It was a lion, and the lion was named as ‘dog’.
‫و قال قوم كان رجَل طوُّباخا ْلم حكاه الَِبي و يضعفه بسط الذراعْي فإنه ِف العرف من صفة الكلب‬
And a group said, ‘It was a man cooking for them’ – Al-Tabai narrated it, and extending the
two paws weakened it, for it is known to be from the attributes of the dog.
‫و روي أن جعفر بن ُممد الصادق ع قرأ كالوُّبهم فيحتمل أن يريد ِذا الرجل‬
And it is reported that Ja’far-asws Bin Muhammad Bin Al-Sadiq-asws recited ‘Like their dog’. So,
it is possible that it is intended this man’.
‫و قال خالد بن معدان ليس ِف اْلنة من الدواب سوى كلب أِل الكهف و ْحار عزير و َنقة صاحل‬
And Khalid Bin Ma’dan said, ‘There isn’t any animal in the Paradise besides the dog of the
people of the cave, and donkey of Uzeyr-as, and she-camel of Salih-as’.
‫و قيل ِن من أحب أِل اْلْي َنل من بركتهم كلب أحب أِل فضل صحوُّبهم ذكره هللا تعاَل ِف الْرآن معهم و الوصيد فناء الكهف‬
Page 37 of 296
And it is said, ‘One who loves the good people would attain from their Blessings. A dog was
loved the people of merit. It accompanied them. Allah -azwj the Exalted Mentioned it in the
Quran along with them; and the word (Al Waseed) is the courtyard of the cave’.
‫و قيل ِو ال داب و قيل ِو الوُّباب و قيل عتوُّبة الوُّباب و قيل ِن الكل ب كان ْلم و قيل مروا بكلب فنوُّبح ْلم فِردوه فعاد فِردوه مرارا فْام الكلب على‬
.‫رجليه و رفع يديه َِل السماء كهيَة الداعي و نِق فْال َل ّتافوا من فإن أحب أحوُّباء هللا فنوموا حَّت أحرسكم‬
And it is said, ‘It is the soil’. And it is said, ‘It is the door (entrance)’. And it is said, ‘The dog
was theirs’. And it is said, ‘They had passed by a dog, and it barked to them, so they repelled.
It repeated, and they repelled it repeatedly. The dog stood upon its legs and raised its hands
(forelegs) towards the sky in the appearance of the supplicater and spoke. It said, ‘Do not fear
from me for I love the Beloved ones of Allah-azwj, so go to sleep until I guard you all’.
‫و قال السدي ملا خرجوا مروا براع و معه كلب فْال الراعي ِن أتوُّبعكم على أن أعوُّبد هللا تعاَل معكم قالوا سر فسار معهم و توُّبعهم الكلب فْالوا َي راعي‬
‫ِذا الكلب ينوُّبح علينا و ينوُّبه بنا فما لنا به من حاجة‬
And Al-Sady said, ‘Whey they went out, they passed by a shepherd and there was a dog with
him. The shepherd said, ‘I shall follow you all based upon that I shall worship Allah-azwj the
Exalted with you all’. They said, ‘Travel’. He travelled with them, and the dog followed them.
They said, ‘O shepherd! This dog is barking upon us and alerting us. There is no need for us
with it!’
‫فِردوه فَىب َِل أن يلحق ِبم فرَجوه فرفع ي ديه كالداعي فَنِْه هللا تعاَل فْال َي قوم َل تِردونن َل ترَجونن َل تضربونن فو هللا لْد عرفت هللا قوُّبل أن‬
‫تعرفوه ِبربعْي سنة فتعجوُّبوا من ذلك و زادِم هللا بذلك ِدى‬
They repelled it, but it refused except that it joined with them. They pelted it, but it raised its
hands (forelegs) like the supplicater. Allah-azwj the Exalted Caused it to speak. It said, ‘O
people! Do not repel me, do not pelt me, do not hit me, for by Allah-azwj! I have known Allah-azwj
forty years before you knew Him-azwj’. They were astonished from that and Allah-azwj Increased
them in guidance due to that’.
.ً‫صيَاقِلَة‬ ِ
َ ‫اب الْ َك ْهف‬
ُ ‫َص َح‬
ِ
ْ ‫ال ُُمَ َّم ٌد الْوُّبَاقُر ع َكا َن أ‬
َ َ‫ق‬
Muhammad Bin Al Baqir-asws said: ‘The companions of the cave were polishers’.
‫قال عمرو بن دينار ِن ُا أخذ على العْرب أن َل تضر أحدا ِف ليل أو ِنار صلى على نوح و ُا أخذ على الكلب أن َل يضر أحدا ْحل عليه ِف ليل‬
ِ ‫ط ِذراعي ِه َِلْو ِص‬
‫يد‬ ِ
َ ْ َ ٌ ‫أو ِنار قرأ َو َك ْلوُّبُ ُه ْم َس‬
Amro Bin Dinar said, ‘From what (covenant) has been taken upon the scorpion is, ‘You will
not harm anyone during a night, nor day one who sends Salawaat upon Noah -as; and from
what has been taken upon the dog is that it will not harm anyone attacking it during a night
or day’. He recited, ‘and their dog (lies) with extended paws at the entrance. [18:18]’.
‫اْلِ ِن َو‬
ْ ‫و قال الْرطب بلغنا عمن تْدم أن ِف سورة الرْحن آية يْرؤِا اْلنسان على الكلب ِذا ْحل عليه فَل يؤذيه ِبذن هللا عز و جل و ِي َي َم ْع َشَر‬
ِْ
ِ ْ‫اْلن‬
.‫س اْلية‬
Page 38 of 296
And Al-Qurtuby said, ‘It has reached us from the ones previously, ‘In Surah Al Rahman there
is a Verse, if the human were to recited it upon the dog when it attacks upon it, it would not
harm him by the Permission of Allah-azwj Mighty and Majestic, and it is: O communities of the
Jinn and the humans! [55:33]’.
P.s. – The first ten numbers are missing from the Arabic version of Bihar Al-Anwaar, vol. 62.
ِِ َ َ‫اَّللِ ع ق‬
َّ ‫ يُكَْرهُ أَ ْن يَ ُكو َن ِِف َدا ِر‬:‫ال‬ َّ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ِن ابْ ِن أَِِب ُع َم ْْي َع ْن َْحَّاد َع ِن ا ْْلَلَِ ِب َع ْن أَِِب َعْوُّب ِد‬،‫ الْ َك ِاِف‬-11
ُ ْ‫الر ُج ِل الْ ُم ْسلم الْ َكل‬
.‫ب‬
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘It is disliked that a dog would be in the house of the
Muslim man’’.97
‫ٍ ِِف ُك ِل يَ ْوم‬ ِ ِ ِ َ َ‫اَّللِ ع ق‬

َّ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ابْ ِن فَضَّال َع ِن ابْ ِن بُ َك ْْي َع ْن ُزَر َارَة َع ْن أَِِب َعْوُّب ِد‬
ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،ُ‫ َو ِمْنه‬-12
َ َْ َ‫َحد يَتَّخ ُذ َكلْوُّباً ََّل ن‬
َ ‫ َما م ْن أ‬:‫ال‬
. ٌ ‫احوُّبِ ِه قِ َْيا‬
ِ ‫ِمن عم ِل ص‬
َ ََ ْ
And from him, from the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
‘From Abu Abdullah-asws having said: ‘There is no one keeping a dog except there would be a
carat (portion) is reduced from the deeds of its owner’’.98
َ َ‫الدا ِر ق‬
.‫ال ََل‬ َّ ‫ك ِِف‬ ِ ْ‫ َس َلْتُهُ َع ِن الْ َكل‬:‫ال‬
ُ ‫ب ُيُْ َس‬ َ َ‫اعةَ ق‬ ِ ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،‫ الْ َك ِاِف‬-13
َ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن ُعثْ َما َن بْ ِن ع‬
َ َ‫يسى َع ْن َس‬
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who
said,
‘I asked him-asws about the dog being kept in the house. He-asws said, ‘No’’.99
‫ْي ع ََل‬ِِ
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َ َ‫ف بْ ِن َع ِْيل َع ْن ُُمَ َّم ِد بْ ِن قَ ْيس َع ْن أَِِب َج ْع َفر ع ق‬
ِ َ َ‫ال ق‬
َ ‫وس‬
ِ ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن أ‬،ُ‫ َو ِمنْه‬-14
َ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن ع‬
ُ ُ‫يسى َع ْن ي‬
ِ ‫الصي ِد أَو َكلْب م‬ ِ ِ ِ
.‫اشيَة‬ َ َ ْ ْ َّ ‫ب‬ َ ْ‫َخ ْ َْي ِف الْ َكلْب ََّل َكل‬
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yusuf Bin Aqeel, from
Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘There is no good in the dog
except the hunting dog or the livestock dog’’.100
َ َ‫اَّللِ ع ق‬
:‫ال‬ َّ ‫اس ِم بْ ِن ُسلَْي َما َن َع ْن َجَّراح الْ َم َدائِِِن َع ْن أَِِب َعْوُّب ِد‬
ِ َْ ْ‫َّض ِر ب ِن سويد ع ِن ال‬ ِ ِ ِ
َ ْ َ ُ ْ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن َخالد َع ْن أَبِيه َع ِن الن‬ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،ُ‫ َو ِمنْه‬-15
ِ َّ ‫ك َكلْب‬ ِ
.‫ب‬
ٌ ََ ُ‫ك َو بَْينَه‬َ َ‫الصْيد ِِف الدَّا ِر ََِّل أَ ْن يَ ُكو َن بَْين‬ َ ْ ‫ََل ُتُْس‬
97
98
99
100
Page 39 of 296
And from him, from the number, from Ahmad Bin Myhammad Bin Khalid, from his father, from Al Nazr Bin
Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,
‘From Abu Abdullah-asws having said: ‘Do not keep the hunting dog in the house except if there
happens to be a (locked) door (a barrier) between you and it’’.101
َ‫س فَِإ َّن الْ َم ََلئِ َكة‬ ِ َّ ‫الص ِاد ِق ع ََل تُص ِل ِِف دار فِيها َك ْلب ََِّل أَ ْن ي ُكو َن َك ْلب‬ َّ ‫الر ْْحَةُ ِِف الْ َف ِْ ِيه َع ِن‬
َّ ‫وق َعلَْي ِه‬ َّ ‫لِ َما َرَوى‬
َ ْ‫ت ُدونَهُ ًَََ فَ ََل َِب‬
َ َْ‫الصْيد َو أَ ْغل‬ َ َ ٌ َ َ َ ُ ‫الص ُد‬
.‫وع ِِف آنِيَة‬ ِِ ِ ِِ ِِ
ٌ ‫يل َو ََل بَْيتاً فيه بَ ْوٌل ََْم ُم‬
ُ ‫ب َو ََل بَْيتاً فيه ُتََاث‬ ٌ ‫ََل تَ ْد ُخ ُل بَْيتاً فيه َك ْل‬
What is reported by Al Sadouq, may the Mercy be upon him, in (the book) ‘Al Faqeeh’ –
‘From Al-Sadiq-asws: ‘Do not pray Salat in a house wherein is a dog except if it happens to be a
hunting dog, and a door is locked besides it, then there is no problem, for the Angels do not
enter a house wherein is a dog, nor any house wherein are images (of worship), nor any house
where urine is collected in a utensil’’.102
ِ َّ ‫ب‬ ِ ِ ِ ِ ِ
ُ َ‫ال ِ َذا َكا َن يُ ْغلَ ُق ُدونَهُ الْوُّب‬
‫اب‬ َ َ‫ك ِِف الدَّا ِر ق‬
ُ ‫الص ْيد ُيُْ َس‬ ِ ‫ َس َلْتُهُ َع ْن َك ْل‬:‫اعةَ قَا َل‬
َ ‫ن أَيْضاً َع ِن الْعدَّة َع ِن الََْْبق ِي َع ْن ُعثْ َما َن بْ ِن ع‬
َ َ‫يسى َع ْن َس‬ ‫َو ل َما َرَواهُ الْ ُكلَْي ِ ن‬
.‫س‬ َ ْ‫فَ ََل َِب‬
And what is reported by Al Kulayni as well, from the number, from Al Barqy, from Usman Bin Isa, from Sama’at
who said,
‘I asked him-asws about the hunting dog kept in the house. He-asws said: ‘When the door is
locked besides it, then there is no problem’’.103
ِِ ِ ِ ِ ِ َ َْ َ‫اَّللِ ص ِ َّن ج َْبئِيل أ ََاتِن ف‬ َ َ‫اَّللِ ع ق‬

َّ ‫ال َو َرَوى الشَّْي ُخ َع ْن ُُمَ َّم ِد بْ ِن َم ْرَوا َن َع ْن أَِِب َعْوُّب ِد‬
ٌ ‫ال ََّن َم َعاشَر الْ َم ََلئ َكة ََل نَ ْد ُخ ُل بَْيتاً فيه َك ْل‬
‫ب‬ َ ََ َّ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ال ق‬ َ َ‫ُثَّ ق‬
.‫ال فِ ِيه‬
ُ َ‫يل َج َسد َو ََل ِ ََنءٌ يُوُّب‬ ِ
ُ ‫َو ََل ُتََاث‬
Then he said, ‘And it is reported by the sheykh, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww. He-as
said: ‘We, community of Angels, do not enter a house wherein is a dog nor any images of a
body (to be worshipped), nor any utensil having (collected) urine in it’’.104
ِ ‫ب يت‬ ِِ ِ ‫اَّلل ص ر َّخ‬

ِ َ ‫اَّلل ع أ ََّن رس‬
َِّ ‫ون عن أَِِب عوُّب ِد‬ َّ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ِن الن َّْوفَلِ ِي َع ِن‬،‫ الْ َك ِاِف‬-16
.ُ‫َّخ ُذونَه‬َ ِ ‫ٍ ْل َِْ ِل الْ َْاصيَة ِِف الْ َك ْل‬
َ َ َّ ‫ول‬ َُ ْ َ ْ َ ِِ ‫الس ُك‬
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws: ‘Rasool-Allah-saww allowed for the people living far from the built-up
areas regarding the dog, they can keep it’’.105
101
102
103
104
105
Page 40 of 296
َ َْ َ‫السلُوقِ ِي ف‬
‫ال ِ َذا َم ِس ْستَهُ فَا ْغ ِس ْل‬ َِّ ‫ س َلْت أََ عوُّب ِد‬:‫ال‬ ِ ِ ِ ِ ِ
َّ ‫ب‬ِ ‫اَّلل ع َع ِن الْ َك ْل‬ ْ َ َ ُ َ َ َ‫ َع ْن َعلي َع ْن أَبِيه َع ِن ابْ ِن َُْموُّبُوب َع ِن الْ َع ََلء َع ْن ُُمَ َّمد بْ ِن ُم ْسلم ق‬،‫ الْ َك ِاِف‬-17
.‫يَ َد َك‬
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Al A’ala, from Muhammad Bin Muslim
who said,
‘I asked Abu Abdullah-asws about the greyhound dog. He-asws said: ‘When you touch it, so wash
your hand’’.106
‫َّب ص َر ُج ًَل قَتِ ًيَل‬ َ َ‫ لِ ُم َح َّم ِد بْ ِن َخلَف الْ َم ْرُزََ ِن َع ْن َع ْم ِرو بْ ِن ُش َعْيب َع ْن أَبِ ِيه َع ْن َج ِدهِ ق‬،‫اب‬ ِ ِ‫ب علَى َكثِْي َُِّن لَوُّب‬ ِ ْ َ‫اب ف‬ ِ َ‫و ِِف كِت‬
‫ َرأَى النِ ن‬:‫ال‬ َ َ‫س الثي‬ َ ْ َ ِ ‫ض ِل الْك ََل‬ َ
ِ ِ ِ ِ ِ ِ ِ ِ
‫صى َربَّهُ َو َخا َن‬ َ ‫اع دينَهُ َو َع‬
َ ََ
َ ‫ال ص قَتَ َل نَ ْف َسهُ َو أ‬ َ َْ َ‫ب الْ َماشيَة فَ َْتَلَهُ ف‬
ُ ْ‫ب َعلَْيه َكل‬ َ ََ‫ب َعلَى َغنَم بَِن ُزَِْرة ف‬
َ َ‫َخ َذ منْ َها َشاةً فَ َوث‬ َ َ‫ال َما َشَْنُهُ فَ َْالُوا نَّهُ َوث‬َ َْ َ‫ف‬
.ُ‫ب َخ ْْياً ِمْنه‬ُ ‫َخاهُ َو َكا َن الْ َك ْل‬
َ‫أ‬
And in the book ‘Fazl Al Kilaab Ala Kaseer Miman labis Al Siyab’, of Muhammad Bin Khalaf Al Marzuban, from
Amro Bin Shueyb, from his father, from his grandfather who said,
‘The Prophet-saww saw a killed man. He-saww said: ‘What is his matter?’ They said, ‘He had leapt
upon a flock of the clan of Zuhra and seized a sheep from it, so a livestock dog leapt upon him
and killed him’. He-saww said: ‘He killed himself and wasted his religion, and disobeyed his
Lord-azwj, and betrayed his brother, and the dog was better than him!’’107 (From a non-Shia
source)
ِ ِِ ِ ِ َّ ‫ أَنَّه قِيل ِْلع َفر‬،‫س‬ِ ِ ْ‫س و أُن‬ ِ ِ ِ ِ ِ ِ

‫َخُر النرْؤََي‬
َّ ََ‫ْن َع َشَر َك ْم تَت‬
ْ َ ‫َح ُد ْاْلَئ َّمة اَلث‬
َ ‫الصادق ع َو ُِ َو أ‬ ْ َ َ ُ ِ ‫س ا ْْلَال‬ َ ِ ‫َو ذَ َكَر ابْ ُن َعْوُّبد الََْب ِِف كتَاب َِبْ َجة الْ َم َجال‬
And it is mentioned by Ibn Abdul Barr in the books ‘Nahjat Al Majaalis’ and ‘Ums Al Jaalis’,
‘It was said to Ja’far Al-Sadiq-asws, and he-asws is one of the twelve Imams-asws, ‘For how long
can a dream be delayed?’
ِ ْ ‫اْلُس‬
‫ْي ع َو‬ ِ ِ ِ ِِ ِ ِِ
َ ْ ‫َن َكلْوُّباً أَبْ َْ َع َولَ َغ ِِف َدمه فََ ََّولَهُ ِِب ََّن َر ُج ًَل يَْتُ َل ا ْْلُ َس‬
َ ْ ‫ْي ابْ َن بنْته فَ َكا َن الش ْمَر بْ َن ذي ا ْْلَْو َش ِن قَات َل‬ َّ َ‫َّب ص َرأَى َك‬ َّ ‫ْي َسنَةً ِْل‬
َّ ِ‫َن الن‬
ِ َ َْ َ‫ف‬
َ ‫ال َخَْس‬
.ً‫ْي َسنَة‬ ِ ِ َّ َ‫َكا َن أَب رص فَت‬
َ ‫َخَرت النرْؤََي بَ ْع َد َخَْس‬ َ َ َْ
He-asws said: ‘Fifty years, because the Prophet-saww had seen as if a speckled dog was licking
his-saww blood, so he-saww interpreted it that a man would kill Al-Husayn-asws, son-asws of his-saww
daughter-asws. Shimr Bin Zil Jawshan-la was a killer of Al-Husayn, and he-la had vitiligo. So, the
dream was delayed (in coming true) after fifty years’’.108
َ َْ َ‫اَّللِ ص ِ ََل الْ َم ِدينَ ِة ف‬

‫ال‬ َّ ‫ول‬ُ ‫ْي ع بَ َعثَِن َر ُس‬ِِ ِ َ َ‫اَّللِ ع قَا َل ق‬
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َّ ‫ون َع ْن أَِِب َعْوُّب ِد‬ َّ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ِن الن َّْوفَلِ ِي َع ِن‬،‫ الْ َك ِاِف‬-18
ِِ ‫الس ُك‬
.ُ‫ورًة ََِّل َُمَ ْوَتَا َو ََل قََْباً ََِّل َس َّويْتَهُ َو ََل َكلْوُّباً ََِّل قَتَلْتَه‬
َ‫ص‬ ُ ‫ََل تَ َد ْع‬
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, rom his father, from Al Nowfaly, from Al Sakuny,
106
107
108
Page 41 of 296
‘From Abu Abdullah-asws having said; ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww Sent me
to Al-Medina. He-saww said: ‘Do not leave any image except obliterate it, nor any grave except
even it, nor any dog except kill it!’’109
‫الصْي ِد َو‬
َّ ‫ب‬ِ ‫ٍ ِِف َك ْل‬ ِ ِ َ َ‫اَّللِ ص بِ َْْت ِل الْ ِك ََل ِب ُثَّ ق‬
َ ‫ال َما ََلُ ُك ْم َو ََ ُل الْك ََلب ُثَّ َر َّخ‬ َّ ‫ول‬ َ َ‫اَّللِ بْ ِن َم ْع ِْ ِل ق‬
ُ ‫ أ ََمَر َر ُس‬:‫ال‬ َّ ‫بيان قال الدمْيي َرَوى ُم ْسلِ ٌم َع ْن َعْوُّب ِد‬
ِ ‫َك ْل‬
.‫ب الْغَنَِم‬
Explanation – Al-Dimeyri said, ‘It is reported by Muslim, from Abdullah Bin Ma’qal who said,
‘Rasool-Allah-saww ordered with killing the dogs. Then he-saww said: ‘What is the matter with
you and matter with the dogs?’ Then he-saww allowed regarding the hunting dog, and the sheep
dog’’.
ِ ِ ِ ِِ ِ ِ ِ ِْ ِ ‫صالِ ِح بْ ِن َس ْعد‬ ِ َّ ‫ث‬

َ ‫الس َم ْرقَنْد ِي َع ْن‬
ِ ‫َْح َد الَْبا ِوِذ ِي عن ُُم َّم ِد ب ِن ُُم َّم ِد ب ِن ا ْْلا ِر‬ ِ ِ
‫يس‬
َ ‫ال دمذي َع ْن َعوُّبْد الْ ُمنْعم بْن ْدر‬ َ ْ َ ْ َ َْ ََ َ ْ ‫ َع ْن ُُمَ َّمد بْ ِن َشاذَا َن بْ ِن أ‬،‫ الْعلَ ُل‬-19
ِ ‫الس ِكينَةَ َعلَى ما فِيها ِمن الدَّو‬
ِ ‫اب َو الَِِّْْي َو الْ َو ْح‬
‫ش فَلَ ْم يَ ُك ْن‬ َّ ‫اَّللُ َعَّز َو َج َّل‬َّ ‫الس ِفينَ ِة أَلْ َْى‬
َّ ‫وح ع ِِف‬ ِ ِ ِْ‫َع ْن أَبِ ِيه َع ْن و‬
ِِ ‫ب بْ ِن ُمنَوُّبِه الْيَ َم‬
َ َ َ َ ٌ ُ‫ب ن‬ َ ‫ لَ َّما َرك‬:‫ال‬ َ َ‫ان ق‬ َ
‫َ َجٌر‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ‫ضنر َش ْيءٌ َشيَْاً َو ََل يُ َهي ُجهُ َو ََلْ يَ ُك ْن َْلَا‬
ُ َ‫ور يَ َْ ُع َعلَى ا ْْلَيَّة فَ ََل ي‬
ُ ‫ص ُف‬ْ ‫َسد َو الْ ُع‬ َ ‫ك َْْل‬ ‫ك َلذئْب َو الْوُّبَ ََْرةُ ََتْتَ ن‬ ‫ضنر َشيَْاً َكانَت الشَّاةُ ََتْتَ ن‬ ُ َ‫َش ْيءٌ ف َيها ي‬
‫اَّللُ َعَّز َو َج َّل ُْحَ َة ُك ِل ِذي ُْحَة‬ َّ ‫ب‬َ َِ ‫ب َو ََل ُسوُّبَّةٌ َو ََل لَ ْع ٌن قَ ْد أ َََهَّْت ُه ْم أَنْ ُف ُس ُه ْم َو أَ ْذ‬ٌ ‫ص َخ‬ َ ‫َو ََل‬
(The book) ‘Al Ilal’ – from Muhammad Bin Shazan Bin Ahmad Al Barawizy, from Muhammad Bin Muhammad Bin
Al Haris al Samarqandy, from Salih Bin Sa’ad Al Tirmizy, from Abdul Mugham Bin Idrees, from his father, from
Wahab Bin Munabbih Al Yamani who said,
‘When Noah-as sailed in the ship, Allah-azwj Mighty and Majestic Cast the tranquillity upon
whatever was from the animals, and the birds, and the beasts. There did not happen to be
anything in it harming anything. The sheep used to rub with the wolf, and the cow rubbed
with the lion, and the sparrow fell upon the snake. Nothing was harmed by anything, nor
irritated it, and there did not happen to be any rebuke nor shouted, nor reviled, nor cursed.
They were concerned with their own selves, and Allah-azwj Mighty and Majestic Removed the
worry of every one with a worry.
‫س‬
َ َِ‫َس َد فَ َم َس َحهُ فَ َع‬
ِ
َ ‫اَّللُ َعَّز َو َج َّل ََل نُوح ع أَ ْن ُيَْ َس َح ْاْل‬َّ ‫الس ِفينَ ِة َو الْ َع ِذ َرةُ فََ َْو َحى‬
َّ ‫الس ِفينَ ِة َح ََّّت َخَر ُجوا ِمنْ َها َو َكا َن الْ َفَُْر قَ ْد َكثَُر ِِف‬
َّ ‫ك ِِف‬ ِ
َ ‫فَلَ ْم يََزالُوا َك َذل‬
.‫َّف الْ َع ِذ َرَة‬ ِ ِ ِ ِ ِ
َ ‫س فَ َخَر َج م ْن َمْنخَريْه خْن ِزيَران ذَ َكٌر َو أُنْثَى فَ َخف‬ ِِ ْ َ ‫فَ َخَر َج ِم ْن َمْن ِخَريِْه َِِّر ِان ذَ َكٌر َو أُنْثَى فَ َخف‬
َ َِ‫َّف الْ َفَ َر َو َم َس َح َو ْجهَ الْفيل فَ َع‬
They did not cease to be like that in the ship until they exited from it, and the mouse were a
lot in the ship and the excrement. So, Allah-azwj Mighty and Majestic Revealed to Noah-as to
caress the lion. He-as caressed it, and it sneezed. A male and a female ‘Hirran’ emerged from
its nostrils. The mouse lightened and caressed the face of the elephant. It sneezed and two
pigs, a male and a female emerged from its nostrils. So, the excrement lightened (the pigs ate
it)’’.110
‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن‬

ْ‫بأ‬ِ ِ‫ان َع ْن أَِِب الَِّي‬ِ ََِّْ ْ‫َْح َد ب ِن ُُم َّم ِد ب ِن ِزَيد ال‬
َ ْ َ ْ َ ْ ‫َسوُّبَا َع ْن أ‬
ِ ِ
ْ ‫يسى الْ َعلَ ِو ِي َع ْن ُُمَ َّمد بْ ِن ِبْ َراِ َيم بْ ِن أ‬
ِ ِ ْ ‫ َع ْن أ‬،‫ الْعِلَ ُل‬-20
َ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن ع‬
‫ب‬ َّ ‫َّب ص ُسَِ َل َُِّا َخلَ َق‬
َ ْ‫اَّللُ َعَّز َو َج َّل الْ َكل‬
ِ ِ ِ ِ
َّ ِ‫آَئه َع ْن ُع َمَر بْ ِن َعلي َع ْن أَبِيه َعل ِي بْ ِن أَِِب طَالب ع أ ََّن الن‬
ِِ ‫اَّللِ عن ِعيسى ب ِن جع َفر الْعلَ ِو ِي الْعم ِر ِي عن‬
َ ْ َ َُ َ ْ َ ْ َ ْ َ َّ ‫َعْوُّبد‬
ِ
ِ‫اَّلل‬
َّ ‫ول‬ َ ‫ك ََي َر ُس‬ ِ ‫ال خلَ َْه ِمن ب ز ِاق ِبلِيس قِيل و َكي‬
َ ‫ف َذل‬
َ ْ َ َ َ ْ َُ ْ ُ َ َ َ‫ق‬
109
110
Page 42 of 296
(The book) ‘Al Ilal’ – from Ahmad Bin Muhammad Bin Isa Al Alawy, from Muhammad Bin Ibrahim Bin Asbaat,
from Ahmad bin Muhammad Bin Ziyad Al Qattan, from Abu Al Tayyib Ahmad Bin Muhammad Bin Abdullah, from
Isa Bin Ja’far Al Alawy Al Umary, from his forefathers,
‘From Umar son of Ali-asws, from his father-asws Ali-asws Bin Abu Talib-asws: ‘The Prophet-saww was
asked, ‘From what did Allah-azwj Mighty and Majestic Create the dog?’ He-asws said: ‘He-azwj
Created it from the spittle of Iblees-la’. It was said, ‘And how was that O Rasool-Allah-saww?’
ِ ِِ ِ ِ ِ
‫ال َْلُْم‬
َ َْ َ‫ض ف‬ َ ‫يس الْ َملْ ُعو ُن ِ ََل السوُّبَ ِاع َو َكانُوا قَ ْوُّب َل‬
ِ ‫آد َم ِِف ْاْل َْر‬ ِ ِ
ُ ‫آد َم َو َح َّواءَ ََل ْاْل َْرض أ َِْوُّبََِ ُه َما َكالْ َف ْر َخ ْْي الْ ُم ْرتَع َش ْْي فَ َع َدا بْل‬
َ ‫اَّللُ َعَّز َو َج َّل‬
َّ ‫ط‬ َ َ‫ال لَ َّما أ َِْوُّب‬
َ َ‫ق‬
ِ ِ ِ
‫وَهَا‬
ُ ُ‫الراءُو َن أ َْعظَ َم مْن ُه َما تَ َعالَ ْوا فَ ُكل‬ َّ ‫ِ َّن طَْ َْييْ ِن قَ ْد َوقَ َعا م َن‬
َّ ‫الس َماء ََلْ يََر‬
He-saww said: ‘When Allah-azwj Mighty and Majestic Sent down Adam-as and Hawwa-as, He-azwj
Sent them-as down as two quivering chicks. Iblees-la the Accursed hastened to the predatory
animals and said to them, ‘Two birds have fallen from the sky, the beholders have not seen
any larger than them. Come, and eat them!’
ِ ٌ ‫ب الْ َم َسافَِة فَ َوقَ َع ِم ْن فِ ِيه ِم ْن َع َجلَ ِة َك ََل ِم ِه بَُز‬ ِِ

َ ‫اَّللُ َعَّز َو َج َّل ِم ْن َذل‬ ِ ‫صيح و يعِ ُد ُِم بِ ُْر‬
‫ك الْوُّبَُز ِاق‬ َّ ‫اق فَ َخلَ َق‬ ِ ِ ِ
ْ ْ َ َ ُ َ‫يس َيُث ُنه ْم َو ي‬
ُ ‫اع َم َعهُ َو َج َع َل بْل‬ ُ َ‫فَتَ َع َاوت السوُّب‬
‫َح ُد َُهَا ذَ َكٌر َو ْاْل َخُر أُنْثَى‬ ِ ْ َ‫َكلْوُّب‬
َ ‫ْي أ‬
The predators co-operate with him-la and Iblees-la went on urging them and shouting and
calling them to a near distance. So spittle fell off from his-la mouth, from the hastiness of his-la
speech, and Allah-azwj Mighty and Majestic Created two dogs from that spittle, one of them
male and the other female.
ِ ِ ِِ
َ ‫وَهَا َو ِم ْن ذَل‬ ِ ِ
ِ ْ‫السوُّبُ ُع َع ُد نو الْ َكل‬
.‫ب‬ َّ ‫السوُّبُ ِع َو‬
َّ ‫ب َع ُد نو‬
ُ ْ‫ك الْيَ ْوم الْ َكل‬ َ َ‫ب َِ ْْلنْد فَلَ ْم يَْ دُُكوا السوُّب‬
ُ ُ‫اع أَ ْن يََْرب‬ ُ ْ‫آد َم َو َح َّواءَ الْ َكلْوُّبَةُ ِبُ َّدةَ َو الْ َكل‬
َ ‫فَ َْ َاما َح ْو َل‬
The female dog stood around Adam-as and Hawwa-as at Jeddah and the male dog in India. They
did not leave the predators in coming near them. And from that day, the dog is an enemy of
the predatorial wild animals, and the predators are enemies of the dog’’.111
‫يث ِ ََل َعلِي ع‬ ِ

َ ‫َسوُّبَا َع ْن َع ِم ِه َرفَ َع ا ْْلَد‬
ِ
ْ ‫َْحَ َد ْاْلَ ْش َع ِر ِي َع ِن الََْْبق ِي َع ْن َر ُجل َع ِن ابْ ِن أ‬ْ ‫ َع ْن أَبِ ِيه َع ْن ُُمَ َّم ِد بْ ِن َْي ََي الْ َعَِّا ِر َو َع ْن ُُمَ َّم ِد بْ ِن أ‬،ُ‫ َو ِمْنه‬-21
ْ ‫الرِجي ِم فَِإ َِّنُ ْم يََرْو َن َو ََل تَ َرْو َن فَافْ َعلُوا ما تُ ْؤَمُرو َن‬
.‫اْلََََب‬ ِ َِ‫ب و َِنِيق ا ْْل ِم ِْي فَتَع َّوذُوا َِ ََّّللِ ِمن الشَّي‬
َّ ‫ان‬ ْ َ َ َ َ َ ِ ْ‫اح الْ َكل‬
ِ ِ َِّ ‫ول‬
َ َ‫اَّلل ص ذَا َس ْعتُ ْم نُوُّب‬ ُ ‫ال َر ُس‬َ َ‫ال ق‬
َ َ‫ق‬
And from him, from his father, from Muhammad Bin Yahya Al Attar, and from Muhammad Bin Ahmad Al Ashary,
from Al Barqy, from a man, from Ibn Asbat, from his uncle, raising the Hadeeth to,
Ali-asws said: ‘Rasool-Allah-saww said: ‘Whenever you hear barking of the dot and braying of the
donkey, then seek Refuge with Allah-azwj from the Pelted Satan-la, for they are seeing what you
are not seeing, therefore do what you are being Commanded”. [2:68]’ – the Hadeeth’’.112
:‫ال‬ َّ ‫َص َحابِنَا َع ْن أَِِب َعْوُّب ِد‬
ْ ‫ضأ‬ ِ ‫َْحَ َد َع ْن بَ ْع‬
ْ ‫ُورَمةَ َع ْن أَِِب أ‬ ِ ِِ ِ َّ ‫ َِِْْلسنَ ِاد ع ِن‬،ٍ‫ الْ َْص‬-22
َ ‫الص ُدوق َع ْن أَبيه َع ْن ُُمَ َّمد الْ َعَِّار َع ِن ابْ ِن أ َََن َع ِن ابْ ِن أ‬ َ ْ ُ َ
‫س فَ َس َْ َط‬ ِ ‫اَّلل الْ ِفيل أَ ْن ي ع‬
ِ ‫ر‬‫َم‬َ ‫ف‬ ‫ة‬‫ر‬‫ذ‬ِ ‫ع‬ ‫ل‬ ‫ا‬ ِ
‫ه‬ ‫ي‬ ‫ل‬ِ ‫ا‬
‫و‬ ‫ك‬ ‫ش‬ ‫و‬ ‫ر‬ َْ ‫ف‬ ‫ل‬ ‫ا‬ ‫ل‬ ‫ك‬ َ ‫ف‬ ‫ر‬ ‫َّو‬
‫ن‬ ِ
‫الس‬ ‫ح‬ ‫ر‬ ِ ‫ف‬ ‫س‬ ِ‫ع‬ ‫ف‬ ‫د‬ ‫ه‬ ‫ف‬ ‫ل‬ ‫ا‬ ‫اَل‬ ‫ع‬ ‫ت‬ ‫اَّلل‬ ‫ر‬ ‫َم‬
َ ‫ف‬ ‫ر‬ْ
َ ‫ف‬ ‫ل‬ ‫ا‬ ‫ع‬ ‫وح‬ُ َ ْ َ َ ‫ِ َّن قَ ْوَم نُوح‬
‫ن‬ ‫َل‬ِ ‫ا‬
‫و‬ ‫ك‬ ‫ش‬ ‫ع‬
َ ْ َ َ َُّ َ َ َ ََ َ ْ َْ ْ َ َ َ َ َ ْ َ َ َ َ ْ َ ََ َ َ َ َ َ َ ْ َ ْ َ َ َ َُّ َ َ َ َ َ ْ
.‫ا ْْلِنْ ِز ُير‬
111
112
Page 43 of 296
(The book) ‘Al Qasas’ – By the chain from Al Sadouq, from his father, from Muhammad Bin Al Attar, from Ibn
Aban, from Ibn Awrama, from Abu Ahmad, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The people of Noah-as complained to Noah-as of the
mouse. So, Allah-azwj the Exalted Commanded the cheetah, so it sneezed, and the cat dropped
and ate the mouse. And they complained to him-as of the excrement (dung), so Allah-azwj
Commanded the elephant to sneeze, and the pigs dropped’’.113
‫ت ِِف َِِّرة‬ ِ َ َ‫اَّللِ ع ق‬

ْ َ‫ ِ َّن ْامَرأًَة ُعذب‬:‫ال‬ َّ ‫ٍ بْ ِن الْوُّبَ ْخ َِ د ِي َع ْن أَِِب َعْوُّب ِد‬
ِ ‫ َع ِن ابْ ِن َم ْسُرور َع ِن ابْ ِن َع ِامر َع ْن َع ِم ِه َع ِن ابْ ِن أَِِب ُع َم ْْي َع ْن َح ْف‬،‫اب ْاْل َْع َم ِال‬
ُ ‫ ثَ َو‬-23
.ً‫ت َعَِشا‬ ْ َ‫َربََِتْ َها َح ََّّت َمات‬
(The book) ‘Sawaab Al Amaal’ – from Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from
Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘A woman was tormented (in the Hereafter) regarding a
cat she had tied up until it died of thirst’’.114
ِ ‫اج ِي عن ُُم َّم ِد ب ِن ُُم َّم ِد ب ِن ْاْلَ ْشع‬ ِ ‫الديوُّب‬

ِ ْ ‫يم ِي عن سه ِل ب ِن أ‬ ِِ ِ ِ ِِ ِِ ِ ِ ِ َّ ‫ نَ َو ِاد ُر‬-24
‫ث‬ َ ْ َ ْ َ َْ َ ‫َْحَ َد‬ ْ ْ َ ْ َ ‫وَيِِن َع ْن ُُمَ َّمد بْ ِن ا ْْلَ َس ِن التَّم‬ َ ‫يل النر‬ َ ‫ َع ْن َعْوُّبد الْ َواحد بْن ْسَاع‬،‫الر َاونْدي‬
‫ب الْ َعوُّبَ ِاء الَِِّ قَ ْد َغلَّ َها َو‬ ِ ‫اَّللِ ص رأَيت ِِف النَّا ِر‬
َ ‫صاح‬ َ ُ َْ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ َ‫ال ق‬ َ َ‫آَئِِه ع ق‬َ ‫وسى بْ ِن َج ْع َفر َع ْن‬
ِِ ِِ
َ ‫يل بْ ِن ُمو َسى َع ْن أَبيه َع ْن َجده ُم‬
ِ ِ
َ ‫وسى بْ ِن ْسَاع‬ َ ‫َع ْن ُم‬
ِ ِ ِ ِ ِ ِِ ِ ِ ِ
ْ َ‫صاحوُّبَةَ ا ْْلَّرةِ تَ ْن َه ُش َها ُمْوُّبِلَةً َو ُم ْدبَِرًة َكان‬
‫ت أ َْوثَ َْْت َها ََلْ تَ ُك ْن تُِْع ُم َها َو‬ َ ‫ت ِِف النَّا ِر‬ َّ َ‫ب الْم ْح َج ِن الَّذي َكا َن يَ ْس ِر ُق ا ْْل‬
ُ ْ‫اج ِب ْح َجنه َو َرأَي‬ َ ‫صاح‬ َ ‫ت ِِف النَّا ِر‬ُ ْ‫َرأَي‬
.‫ب الَّ ِذي أ َْرَواهُ ِم َن الْ َم ِاء‬ ِ ْ‫احب الْ َكل‬
َ ‫ص‬
ِ ‫ض و دخلْت ا ْْلنَّةَ فَرأَيت‬
َ ُ ْ َ َ ُ َ َ َ ِ ‫اش ْاْل َْر‬ ِ ‫ََلْ تُ ْرِسلْ َها ََْ ُكل ِم ْن ِح َش‬
ُ
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail Al Rowyani, from Muhammad Bin Al-Hassan
Al Tameemi, from Sahl Bin Ahmad Al Dibaji, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Muhammad Bin Ismail son of Musa-asws, from his father, from his grandfather-asws Musa
Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said; ‘(During an
Ascension) I-saww saw in the Fire – and owner of the load bearer whom he had shackled, and
I-saww saw in the Fire owner of the stick which he was stealing from the pilgrims with his stick,
and I-saww saw in the Fire the owner of the cat being struck from the front and the back. She
had tied it and did not happen to feed it and did not send it to eat from the insects of the
earth. And I-saww entered the Paradise and saw owner of the dog whom he had saturated from
the water’’.115
ً‫ت بَِْرا‬ ِ ‫ بَْينَ َما ْامَرأَةٌ ُتَْ ِشي بَِف ََلة ِم َن ْاْل َْر‬:‫ال‬ ِ ِ ‫ب ِشارةٌ ِ ََل ما رواه‬ ِ ‫ول‬
ْ َ‫ش فَنََزل‬ ْ ‫ض ِذَا ا ْشتَد‬
ُ َِ‫َّت َعلَْي َها الْ َع‬ َ َ‫َّب ص ق‬ َّ ِ‫ي َع ْن ُم ْسلم أ ََّن الن‬‫الد ْم َِْي ن‬ ُ َ َ َ َ َ ِ ْ‫ب الْ َكل‬ ُ ‫صاح‬
َ ُ ُ‫َو أَق‬
‫ب ِمثْ ُل الَّ ِذي بَلَ َغ ِِب‬ ِ ‫ت لَ َْ ْد بَلَ َغ ِِبَ َذا الْ َك ْل‬ ِ َِ‫ت َك ْلوُّباً ََيْ ُكل الثََّرى ِم َن الْ َع‬
ْ َ‫ش فَ َْال‬ ُ ْ ‫ت فَ َو َج َد‬
ِ َّ‫فَ َش ِربت ُث‬
ْ ‫صع َد‬
َ َْ
And I (Majlisi) am saying, ‘Owner of the dog is an indication to what is reported by Al-Tirmizi,
from Muslim that the Prophet-saww said: ‘While a woman was walking in a wilderness from the
earth, when the thirst intensified upon her. She descended by a well and drank. Then she
ascended and found a dog eating the (wet) soil, out of thirst. She said, ‘It has reached with
this dog that which had reached with me’.
113
114
115
Page 44 of 296
‫ك َو َغ َفَر َْلَا‬ ِ ِ َّ‫ت الْوُّبَِْر فَم ََلَت خفَّها و أَمس َكْته بِِفيها ُث‬
ِ َ‫ُثَّ نَزل‬
َ ‫اَّللُ َْلَا َذل‬
َّ ‫ت فَ َس َْْتهُ فَ َش َكَر‬
ْ ‫صع َد‬
َ َ ُ َْ َ َ ُ ْ َ َ َ
Then she descended to the well and filled has shoe and held it with her mouth. Then she
ascended and quenched it. Allah-azwj Thanked her for that and Forgave (her sins) for her’.
ِ َِّ ‫ول‬
ْ ‫ال نَ َع ْم ِِف ُك ِل َكوُّبِد َرطْوُّبَة أ‬
.‫َجٌر‬ ْ ‫اَّلل أَ َو لَنَا ِِف الْوُّبَ َهائ ِم أ‬
َ َ‫َجٌر ق‬ َ ‫فَ َْالُوا ََي َر ُس‬
They said, ‘O Rasool-Allah-saww! And there is Recompense for us regarding the beasts?’ He-saww
said: ‘Yes. There is a Recompense in every wet (quenching water) effort’’.116 (From a non-Shia
source)
‫الس ِفينَةَ فَ َحدَّثَنَا َعنْ َها‬

َّ ‫ت لَنَا َر ُج ًَل َش ِه َد‬
َ ْ‫يسى ابْ ِن َم ْرَميَ لَ ْو بَ َعث‬
ِِ ِ َ َ‫ َع ِن ابْ ِن َعوُّبَّاس ق‬،‫ور‬
َ ‫ال ا ْْلََوارينو َن لع‬ ُ ُ‫ ال ند نر الْ َمنْث‬-25
(The non-Shia) book ‘Al Durr Al Mansour’ – from Ibn Abbas,
‘The disciples said to Isa Ibn Maryam-as, ‘If you-as could send to us a man who had attended
the ship (of Noah-as), so he can narrate to us about it!’
ِ
َ ‫َخ َذ َكفاً ِم ْن َذل‬
ِ ‫ال د‬ ِ ِِ
‫اَّللُ َو َر ُسولُهُ أ َْعلَ ُم‬
َّ ‫ال أَ تَ ْد ُرو َن َما َِ َذا قَالُوا‬
َ َ‫اب َو ق‬َ‫ك ن‬ َ ََ‫فَانَِْلَ َق ِب ْم َح ََّّت انْتَ َهى ِ ََل ُكثُب م ْن تَُراب ف‬
He-as went with them until he-as ended up to a mound of sand. He-as grabbed a handful from
that sand and said: ‘Do you know what this is?’ They said, ‘Allah-azwj and His-azwj Rasool-as are
more knowing!’
ِِ ِ َِّ ‫ال قُم ِبِِ ْذ ِن‬ ِ

‫اب‬
َ ‫اب َع ْن َرأْسه قَ ْد َش‬
َ ‫ال د‬
َ‫ض ن‬ ُ ‫اَّلل فَِإذَا ُِ َو قَائ ٌم يَنْ ُف‬ َ ‫يب بِ َع‬
ْ َ َ‫صاهُ َو ق‬ َ ‫ب الْ َكث‬ َ َ‫ب َح ِام بْ ِن نُوح ف‬
َ ‫ضَر‬ ُ ‫ال َِ َذا َك ْع‬
َ َ‫ق‬
He-as said: ‘This is an ankle bone of Haam son of Noah-as’. He-as struck the mound of sand with
his-as stick and said: ‘Arise, by the Permission of Allah-azwj!’ Behold, he stood up and shook off
the soil from his head which had become grey haired.
‫ال َح ِدثْنَا َع ْن َس ِفينَ ِة نُوح‬

َ َ‫ت ق‬ ِ ِ ‫الس‬
َ َّ ‫ت أ ََِّنَا‬
ُ ‫اعةُ فَم ْن َثَّ شْوُّب‬
ِ ٌّ ‫ت و أ َََن َش‬
ُ ‫اب َو لَكن َِّن ظَنَْن‬
ِ َ َ‫ال لَه ِعيسى ِ َك َذا ِلَكْت ق‬
َ ‫ال ََل م ن‬ َ َ َ َ ُ َ َ‫ق‬
Isa-as said to him: ‘This is how you have been destroyed?’ He said, ‘No! I died while I was
young, but I thought it is the Hour (Day of Qiyamah), so from then I became grey-haired’. He-as
said: ‘Narrate to us about the ship of Noah-as’.
‫س َو طَوُّبَ َْةٌ فِ َيها الَِّْ ُْي‬ ِ ِ

ُ ْ‫ش َو طَوُّبَ َْةٌ ف َيها ْاْلن‬
ُ ‫اب َو الْ َو ْح‬
‫َّو ن‬ ِ
َ ‫ث طَوُّبَ َْات فََِوُّبَ َْةٌ ف َيها الد‬
َ ‫ت ثَََل‬ ِ ِ ِ ‫ال َكا َن طُوُْلا أَلْف ِذراع و ِمائَِ ِذراع و عرَها ِست‬
ْ َ‫َّمائَة ذ َراع َكان‬ َ ُ َْ َ َ َْ َ َ َ َ َ َ‫ق‬
He said, ‘It’s length (of the ship) was of one thousand two hundred cubits, and its width was
of three layers (floors). There was a layer wherein were the animals, and the beasts, and there
was a layer wherein were the humans, and there was a layer wherein were the birds.
116
Page 45 of 296
ِ ِ َّ ‫ث فَلَ َّما وقَع الْ َفَْر ِِرِز‬

ِ ‫الرو‬ ِ ِ ِ ِ َ‫اَّلل ِ ََل نُوح أ َِن ا ْغ ِمز َذن‬ ِ ‫اث الد‬
ُ ‫السفينَة يُْ ِر‬
ُ‫َه‬ ََ ُ َ َ ْ َّ ‫ب الْف ِيل فَغَ َمَزهُ فَ َوقَ َع مْنهُ خْن ِز ٌير َو خْن ِز َيرةٌ فَََقْ وُّبَ ََل َعلَى‬ َ ْ َُّ ‫َّواب أ َْو َحى‬
َ ُ ‫فَلَ َّما َكثَُر أ َْرَو‬
‫َس ِد فَ َخَر َج ِم ْن َمنْ ِخ ِرهِ ِسن َّْوٌر َو ِسن َّْوَرةٌ فَََقْ وُّبَ ََل َعلَى الْ َفَْ ِر‬ ْ ‫اَّللُ ِ ََل نُوح أ َِن‬
ْ ‫اَ ِر‬
َ ‫ب َعْي َِن ْاْل‬ َّ ‫أ َْو َحى‬
When the animal dung was a lot, Allah-azwj Revealed to Noah to squeeze the tail of an
elephant. So, he-as squeezed it and a male pig and a female pig fell from it. They came upon
the dung. When the mouse fell on the ropes of the ship, nibbled at it. Allah -azwj Revealed to
Noah-as: “Strike the eyes of the lion!”’ A male cat and a female cat emerged from its nostril.
They came upon the mouse’.
ِ ‫ال لَه ِعيسى َكي‬

ْ َ‫وح أ ََّن الْوُّبِ ََل َد قَ ْد َغ ِرق‬
‫ت‬ ٌ ُ‫ف َعل َم ن‬
َ ْ َ ُ َ َْ َ‫ف‬
Isa-as said to him: ‘How did Noah-as know that the cities have been drowned?’
ِِ ِ ِ
‫وت‬
َ ُ‫ف الْوُّبُي‬ َ ‫اب ََيْتِ ِيه َِ ْْلَََِب فَ َو َج َد جي َفةً فَ َوقَ َع َعلَْي َها فَ َد َعا َعلَْي ِه َِ ْْلَْوف فَل َذل‬
ُ َ‫ك ََل ََيْل‬ َ ‫ث الْغَُر‬
َ ‫ال بَ َع‬
َ َ‫ق‬
He said, ‘He-as sent the crow to come to him-as with the news. It found a carcass, so it landed
upon it. He-as supplicated against it with the fear. For that (reason) it does not come in the
houses.
‫ضَرَة الَِِّ ِِف ُعنُ ِْ َها َو َد َعا َْلَا أَ ْن تَ ُكو َن ِِف أُنْس َو أ ََمان‬ ِ ِ ِ ِِ
ْ َ‫ت بَِوَرِق َزيْتُون ِبْن َْا ِرَِا َو طْي بِ ِر ْجل َها فَ َعل َم أ ََّن الْوُّبِ ََل َد قَ ْد َغ ِرق‬
ْ ُ‫ت فَََِّوقَ َها ا ْْل‬ ْ َ‫ث ا ْْلَ َم َامةَ فَ َجاء‬
َ ‫ُثَّ بَ َع‬
ِ
‫وت‬ ُ َ‫فَم ْن َثَّ ََْل‬
َ ُ‫ف الْوُّبُي‬
Then he-as sent the pigeon. It came back with an olive leaf in its beak and there was clay in its
legs. So he-as knew that the cities had been drowned. He-as collared it with the greenery which
was in its neck and supplicate for it: ‘You shall be in comfort and safety’. So, from them, it
comes into the houses’.
‫س َم َعنَا َو ُيَ ِدثَنَا‬ ِ ِ ِ ِِ ِ َِّ ‫فَ َْالُوا َي روح‬

َ ‫اَّلل أَ ََل تَ ْنَِل ُق به ََل أ ََِالينَا فَيَ ْجل‬ َ َُ
They said, ‘O Spirit of Allah-azwj! Will you-as not go with him to our families so he would sit with
us and narrate to us?’
.ًَ‫اَّللِ فَ َع َاد تَُرا‬

َّ ‫ال لَهُ ُع ْد ِبِِ ْذ ِن‬
َ َ‫ف يَتْوُّبَ ُع ُك ْم َم ْن ََل ِرْز َق لَهُ ُثَّ ق‬
َ ‫ال َكْي‬
َ َ‫ق‬
He-as said: ‘How can he follow you all, the one who has no sustenance for him’. Then he-as
said: ‘Return, by the Permission of Allah-azwj!’ So he returned to be soil’’.117 (From a non-Shia
source)
ِ ِ ِ ‫ال َي ر‬ ِ ِ َّ ‫ لَ َّما َْحل نُوح ِِف‬:‫ال‬

َ َ‫َو َع ْن ِع ْك ِرَمةَ ق‬
ُ‫ب ِنَّهُ يَ ْس َلُِن الَِّ َع َام م ْن أَيْ َن أُطْع ُمه‬ َ َ َ َ‫السفينَة ْاْلَ َس َد ق‬ ٌ ََ
And from Ikrimah (Bin Abu Jahl-la) who said,
117
Page 46 of 296
‘When Noah-as carried the lion in the ship, he-as said: ‘O Lord-azwj! It would be asking me-as for
the food. Where will I-as feed it from?’
.ِ‫َس ُد آه‬
َ ‫ول ْاْل‬ ِ ‫وح ََيِِْ َِلْ َكْوُّب‬
ُ ُْ َ‫ش فَيَ ُْو ُل ُك ْل فَي‬ ِ َّ ‫ط‬
ٌ ُ‫اَّللُ َعلَْيه ا ْْلُ َّمى فَ َكا َن ن‬ َ َّ‫ف أَ ْشغَلُهُ َع ِن الَِّ َع ِام فَ َسل‬
َ ‫ال ِِن َس ْو‬
َ َ‫ق‬
He-azwj Said: “I-azwj shall soon pre-occupy him from the food!” Allah-azwj Caused the fever to
overcome upon it. Noah-as would come with the ram and say: ‘Eat!’ But the lion would say,
‘Aah!’’118 (From a non-Shia source)
ِ ‫اق و‬
ِ ْ‫الذئ‬ ِ ِ ِ ‫ال َكيف أَصنع َِْْل‬ ِ ْ ‫وح أَ ْن َْي ِمل ِم ْن ُكل َزْو َج‬
ِ ْ َ‫ْي اثْن‬ ِ َ َ‫ب بْ ِن ُمنَوُّبِه ق‬ ِ ِْ‫و َع ْن و‬
‫َصنَ ُع‬
ْ ‫فأ‬
َ ‫ب َو َكْي‬ َ َ‫َصنَ ُع َلْ َعن‬ َ ‫َسد َو الْوُّبَ َْ ِر َو َكْي‬
ْ ‫فأ‬ َ ُ َ ْ َ ْ َ َ‫ْي ق‬ َ ٌ ُ‫ لَ َّما أُمَر ن‬:‫ال‬ َ َ
‫َِ ْْلَ َم ِام َو ا ْْلِ ِر‬
And from Wahab Bin Munabbih who said,
‘When Noah-as was Commanded with carrying two of every pair from every pair, two, [11:40],
he-as said: ‘How shall I-as deal with the lion and the cow, and how shall I-as deal with the sheep
and the wolf, and how shall I-as deal with the dove and the cat?’
ِ ِ ‫ت َي ر‬
.‫ضا ندو َن‬ ُ ‫ال فَِإِن أ َُؤل‬
َ َ‫ف بَْينَ ُه ْم َح ََّّت ََل يَت‬ َ َ‫ب ق‬ َ َ َ ْ‫ال أَن‬
َ َ‫ال َم ْن أَلْ َْى بَْينَ ُه ُم الْ َع َد َاوَة ق‬
َ َ‫ق‬
He-azwj Said: “Who Cast the enmity between them?” He-as said: ‘You-azwj, O Lord-azwj!’ He-azwj
Said: “So I-azwj Shall Cast love between them until they do not contradict!”’ 119 (From a non-
Shia source)
ِ
َ ‫ور ََل ََيْتِ َيها فَ َش َّق َعلَْي ِه ْم ذَل‬
‫ال ِ َّن‬ ِ َ َ‫ َو َرَوى ا ْْلَاكِ ُم َع ْن أَِِب َُِريْ َرةَ ق‬،‫ حياة اْليوان‬26
ُ ‫ك فَ َكلَّ ُم‬
َ َْ َ‫وه ف‬ ٌ ‫صا ِر َو ُدونَهُ ُد‬
َ ْ‫َّب ص ََيِِْ َد َار قَ ْوم م َن ْاْلَن‬
‫ َكا َن النِ ن‬:‫ال‬
ِ ‫ال‬
.‫السن َّْوُر َسوُّبُ ٌع‬ َ َْ َ‫ِِف َدا ِرُك ْم َكلْوُّباً قَالُوا فَِإ َّن ِِف َدا ِرِِ ْم ِسن َّْوراً ف‬
(The book) ‘Hayaat Al Haywaan’ – And it is reported by Al Hakim, from Abu Hureyra (well-known fabricator) who
said,
‘The Prophet-saww used to come to the house of a group of the Helpers, and besides it were
houses he-saww would not go to. That was grievous upon them. They spoke to him-saww. He-saww
said: ‘There is a dog in your house’. They said, ‘But there is a cat in their house!’ He -saww said:
‘The cat is seven (times better)’’.120 (From a non-Shia source)
ِ ِ ِ ِ ِ َ َ‫و ِِف ِرواية أُخرى ق‬

َ ‫ت بِنَجس ََِّّنَا ِ َي م َن الََِّّواف‬
.‫ْي َعلَْي ُك ْم‬ ْ ‫ ا ْْلَّرةُ لَْي َس‬:‫ال‬ َْ َ َ َ
And in another report, he-saww said: ‘The cat isn’t unclean. But rather, it is from the ones
rotating around you all (like servants)’’.121 (From a non-Shia source)
118
119
120
121
Page 47 of 296
ِ َ َ‫اْل َك ِم عن أََن عن زرارَة عن أَح ِد َِها ع ق‬ ِ َِّ ‫َْح َد ب ِن ُُم َّمد و ُُم َّم ِد ب ِن َيَي عن عوُّب ِد‬ ِ ِ
‫ب‬
ُ ‫ الْك ََل‬:‫ال‬ َ َ ْ َ َ َ ُ ْ َ َ ْ َ َْ ‫اَّلل بْ ِن ُُمَ َّمد َع ْن َعل ِي بْ ِن‬ ْ َ ْ َ َ ْ ْ َ َ َ ْ َ ْ ‫ َع ِن الْعدَّة َع ْن أ‬،‫ الْ َك ِاِف‬-27
.‫ود الْوُّبُ ْه ُم ِم َن ا ْْلِ ِن‬
ُ ‫ال نس‬
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, and Muhammad Bin Yahya, from Abdullah
Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Zurara,
‘From one of the two (5th or 6th Imam-asws) having said: ‘The black dog is the sheep from the
Jinn’’.122
ِِ ‫ك بْ ِن َع ِِيَّةَ َع ْن أَِِب ْحََْزَة الث َنم‬ ِ ِ‫اعيل َعن َعلِ ِي ب ِن ا ْْل َك ِم َعن مال‬ ِ ِ ِ ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْيَي َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬،ُ‫ و ِمْنه‬-28
‫ت َم َع‬
َ َ‫اِل ق‬ َْ َ ْ ْ َ َ‫ْي َع ْن ُُمَ َّمد بْ ِن ْس‬ َ َ َ
ِ ِ ِِ ِ ِ ِ َّ ِ َِّ ‫أَِِب َعْوُّب ِد‬
‫ك‬َ َ‫اَّللُ َما أَ َش َّد ُم َس َار َعت‬
َّ ‫ك‬ َ ‫ك قَوُّبَّ َح‬
َ َ‫ال َما ل‬
َ َْ َ‫َس َوُد َِب ٌيم ف‬
ْ‫بأ‬ٌ ْ‫ت َع ْن يَ َساره فَإذَا َكل‬َ ‫ْي َمكةَ َو الْ َمدينَة ذَا الْتَ َف‬ َ َْ‫يما ب‬ َ ‫اَّلل ع ف‬
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from
Ali Bin Al Hakam, from Malik Bin Atiya, from Abu Hamza Al Sumali who said,
‘I was with Abu Abdullah-asws in what is between Makkah and Al-Medina, when he-asws turned
to his-asws left, and there was a pitch-black dog. He-asws said: ‘What is the matter with you?
May Allah-azwj Uglify your face! How severe is your quickness!’’
.‫اعةَ فَ ُه َو يَ ِِْيُ يَنْ َعاهُ ِِف ُك ِل بَلْ َدة‬ َّ ‫ات ِِ َش ٌام‬

َ ‫الس‬
ِ ُ ‫ال ِ َذا عثِم ب ِر‬
َ ‫يد ا ْْل ِن َم‬
ِ ْ‫فَِإذَا ِو ِشوُّبه َِلَِّائِِر فَ ُْلْت ما ِ َذا جعِل‬
َ ٌ َ َ َ َْ َ‫ت ف َد َاك ف‬
ُ ُ َ َ ُ ٌْ َ ُ
Behold, it had resembled with the bird. I said, ‘What is this? May I be sacrificed for you -asws!’
He-asws said: ‘This is Aseem, mailman of the Jinn. Hisham just died, so it is flying giving his
obituary in every city’’.123
َِّ ‫ول‬ َِّ ‫الر ْْح ِن عن ِمسمع عن أَِِب عوُّب ِد‬ ِ َِّ ‫ ع ِن الْعِدَّةِ عن سه ِل ب ِن ِزَيد عن ُُم َّم ِد ب ِن ا ْْلس ِن ب ِن شَنون عن عوُّب ِد‬،‫ و ِمْنه‬-29
‫اَّلل‬ ُ ‫ال َر ُس‬
َ َ‫ال ق‬
َ َ‫اَّلل ع ق‬ ْ َ ْ َ َ ْ ْ َ َ َّ ‫اَّلل بْ ِن َعْوُّبد‬ َْ ْ َ ْ َ َ ْ َ ْ َ َ ْ َْ ْ َ َ ُ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ‫ص الْ ِك ََل‬
.‫س َس ْوء‬ َّ
َ ‫ْي يَ َديْه فَلْيُِْع ْمهُ أ َْو ليَُِْرْدهُ فَإن َْلَا أَنْ ُف‬ َ ‫اْل ِن فَإذَا أَ َك َل أ‬
َ َْ‫َح ُد ُك ْم طَ َعاماً َو َش ْيءٌ منْ َها ب‬ ْ ‫َ َع َفة‬
َ ‫ب م ْن‬
ُ
And from him, from the number, from Sahl Bin Ziyad, from Muhammad Bin Al-Hassan Bin Shamoun, from
Abdullah Bin Abdul Rahman, from Misma,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The dogs are from the weak Jinn.
Whenever one of you eats the food and something from it is in front of him, then let him feed
it, or let him repel it, for there is an evil breathing for it’’. 124
ِ ‫ سَِل َع ِن الْ ِك ََل‬:‫ال‬ َِّ ‫اشم عن س ِاَل ب ِن أَِِب سلَمةَ عن أَِِب عوُّب ِد‬ ِ َّ ‫ْي َع ْن َعوُّبْ ِد‬ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْيَي َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬،ُ‫ و ِمْنه‬-30
‫ب‬ َ ُ َ َ‫اَّلل ع ق‬ َْ ْ َ َ َ ْ َ ْ َ َِ ‫الر ْْحَ ِن بْ ِن أَِِب‬ َ َ َ
ِْ ‫اْلِ ِن و‬
ِ ْ‫اْلن‬
.‫س‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ْ َ ٌ ْ َ َ ُ َ َ َ ْ َ َ َ َ ْ َ َ َ ْ َ َ َ َ َ َ َ َ َْ ‫ال ُك ن ْ َ َ َ َ ُ ن ْ ََ َ َ ُ ن‬
‫ن‬‫م‬ ‫خ‬ ‫س‬ ‫م‬ ‫و‬ ‫ه‬ ‫ف‬ ‫ق‬ ‫ل‬ ‫َب‬
‫أ‬ ‫ن‬ ‫ا‬ ‫ك‬ ‫ا‬ ‫م‬ ‫و‬ ‫ن‬ ‫ْل‬ ‫ا‬ ‫ن‬‫م‬ ‫ب‬‫َل‬ ‫ك‬ ‫ل‬ ‫ا‬ ‫ق‬ ‫ل‬‫خ‬ ‫ك‬ ‫ل‬ ‫ذ‬ ‫ل‬ ‫ف‬ ‫يم‬ ‫ِب‬ ‫ض‬ ‫ي‬ ‫َب‬
‫أ‬ ‫ل‬ ‫ك‬ ‫و‬ ‫يم‬ ‫ِب‬ ‫ر‬ ‫َْح‬
‫أ‬ ‫ل‬ ‫ك‬ ‫و‬ ‫يم‬ ‫ِب‬ ‫د‬‫و‬‫َس‬ ‫أ‬ ‫ل‬ َ َْ َ‫ف‬
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Abdul Rahman Bin Abu
Hashim, from Salim Bin Abu Salama,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the dogs. He-asws said:
‘Every black is a beast, and every red is a beast, and every white is a beast. For that, He -azwj
122
123
124
Page 48 of 296
Created the dogs from the Jinn, and whatever was spotted (of mixed colour), it is morphed
from the Jinn and the humans’’.125
‫َس َوُد‬
ْ ‫ب ْاْل‬
ِ َّ ‫اَّللِ ص يََِْ ُع‬
ُ ْ‫الص ََل َة ا ْْل َم ُار َو الْ َم ْرأَةُ َو الْ َكل‬ َّ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ال ق‬ َّ ‫ي َرَوى ُم ْسلِ ٌم َع ْن أَِِب َذر َر َِ َي‬
َ َ‫اَّللُ َعْنهُ ق‬ ِ ‫ال‬
‫الد ْم َِْي ن‬ َ َ‫ق‬
Al Dimeyri said, ‘It is reported by Muslim,
‘From Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, said, ‘Rasool-Allah-saww said: ‘The Salat
is cut off by the donkey, and the woman, and the black dog’’.
ِ ْ‫َْحَ ِر ثوَ ِمن الْ َكل‬ ِ ِ ِ ‫ب ْاْل‬ ِ ِ‫ق‬

‫َص َف ِر‬
ْ ‫ب ْاْل‬ ْ ِ ْ‫يل ْلَِِب ذَر َما ََ ُل الْ َكل‬
َ َ ْ ‫َس َود م َن الْ َكلْب ْاْل‬ َ
It was said to Abu Zarr-ra, ‘What is the matter with the black dog from the red dog and from
the yellow dog?’
َِّ ‫ول‬
َ َْ َ‫اَّلل ص َع َّما َس َلْتَِن َعْنهُ ف‬ ِ
.‫َس َوُد َشْيَِا ٌن‬
ُ ‫ال الْ َك ْل‬ ُ ْ‫ال ََي ابْ َن أَخي َس َل‬
َ ‫ت َر ُس‬ َ َ‫ق‬
He-ra said, ‘O son of my-ra brother! I-ra had asked Rasool-Allah-saww about what you are asking
me-ra. He-saww said: ‘The black dog is a Satan-la’’.126 (From a non-Shia source)
.‫َس َوَد َِبِيم‬ ِ

ْ ‫ال ع اقْ تُلُوا مْن ُه َّن ُك َّل أ‬
َ َ‫فحمله بعض أِل العلم على ظاِره و قال الشيِان يتصور بصورة الكَلب السود و لذا ق‬
So, some of the people of knowledge carried it upon its apparent and said, ‘The Satan-la images
in the image of the black dog, and for that (reason) he-asws said: ‘Kill from them every fully
black one!’’127 (From a non-Shia source)
َّ ‫اَ ُع الْعِلْ ِم ِِف َغ ِْْي أ َِْلِ ِه َك ُم َْلِ ِد ا ْْلَنَا ِزي ِر ا ْْلَْوََِر َو اللن ْؤلَُؤ َو الد‬
.‫نر‬ ِ ‫يضةٌ علَى ُك ِل مسلِم و و‬
َ َ ُْ
ِ َ‫ طَل‬:‫ال‬
َ َ ‫ب الْعلْ ِم فَ ِر‬
ُ َّ ِ‫اج ْه َع ْن أَنَس أ ََّن الن‬
َ َ‫َّب ص ق‬ َ ‫َو َرَوى ابْ ُن َم‬
And it is reported by Ibn Maja, from Anas (a well-known fabricator),
‘The Prophet-saww said: ‘Seeking the knowledge is an imposition upon every Muslim and
placing the knowledge in other than its rightful ones is like one collaring the pigs with the
jewels, and the pearls, and the gems’’.128 (From a non-Shia source)
125
126
127
128
Page 49 of 296
‫ الثعلب و األرنب و الذئب و األسد‬2 ‫ابب‬
CHAPTER 2 – THE FOX, AND THE RABBIT, AND THE WOLF,

AND THE LION
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from
one of his companions, from Abu Jameela, from Zayd Al Shahaam,
‫اَّللِ ع ِِفقَ ْوِل‬

َّ ‫َّح ِام َع ْن أَِِب َعْوُّب ِد‬ َِ ‫ض أَصحابِِه عن أَِِب‬
َّ ‫َجيلَةَ َع ْن َزيْد الش‬ ِ
ْ َ َ ْ ِ ‫ْي بْ ِن َسعيد َع ْن بَ ْع‬ ِ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ا ْْلُس‬
َ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن أ‬،‫ الْ َك ِاِف‬-1
‫ث ِم ِن‬ ِ ِ َ‫ال ِ َّن رج ًَل انَِْلَق و ِو ُُْم ِرم فَََخ َذ ثَعلَوُّباً فَجعل ي َْ ِرب النَّار ِ ََل وج ِه ِه و جعل الثَّعل‬ ِ َّ ‫اَّللِ عَّز و جل و من عاد فَيْنت ِْم‬
ُ ‫يح َو ُْيد‬ ُ ‫ب يَص‬ ُ ْ َ َ َ َ ْ َ َ ُ ُ َ ََ ْ َ ٌ َُ َ َ ُ َ َ َ‫اَّللُ منْهُ ق‬ ُ َ َ َ ْ َ َ َ َ َ َ َّ
‫ك‬ ِ ِِ
َ ‫صنَ ُع ُثَّ أ َْر َسلَهُ بَ ْع َد ذَل‬
ْ َ‫َص َحابُهُ يَنْ َه ْونَهُ َع َّما ي‬
ْ ‫استه َو َج َع َل أ‬
ْ
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: ‘and (as for) the one who repeats,
then Allah will Take Revenge from him, [5:95]. He-asws said: ‘A man went while he was in
Ihraam, and he seized a fox. He went to draw the fire near to its face and the fox went on to
shout and it excreted from its genitals, and its owner went on to forbid him from what he was
doing. Then he sent it away after that.
ِ ِ
ْ َّ‫ب ُثَّ َخل‬
.ُ‫ت َعْنه‬ ُ َ‫ث الث َّْعل‬
َ ‫َح َد‬ ُ ‫ت ِِف ف ِيه فَلَ ْم تَ َد ْعهُ َح ََّّت َج َع َل ُْيد‬
ْ ‫ث َك َما أ‬ ْ َ‫الر ُج ُل ََن َم ِ ْذ َجاءَتْهُ َحيَّةٌ فَ َد َخل‬
َّ ‫فَوُّبَْينَ َما‬
While the man was sleeping, when a snake came to him and entered into his mouth and did
not leave him until it went on to excrete like what the fox had excreted. Then it left from
him’’.129
‫ت َم َع أَِِب َج ْع َفر‬ َ َ‫اس ِم َع ْن ِِ َش ِام بْ ِن َس ِاَل َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم ق‬

ُ ْ‫ ُكن‬:‫ال‬
ِ َْ ْ‫اَّللِ ب ِن ال‬ ِ
ْ َّ ‫وسى بْ ِن َس ْع َدا َن َع ْن َعْوُّبد‬ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن‬،‫ َدََلئِ ُل الَََِِّب ِي‬-2
َ ‫اْلَ َس ِن َع ْن ُم‬
ِ ‫ب ِم ْن َرأ‬
‫ْس ا ْْلَوُّبَ ِل َح ََّّت انْتَ َهى ِ ََل أَِِب َج ْع َفر ع‬ ِ ِ ِ ِ ِ ِ
ٌ ْ‫ْي َم َّكةَ َو الْ َمدينَة نَسْيُ أ َََن َعلَى ْحَار ِِل َو ُِ َو َعلَى بَ ْغلَة لَهُ ْذ أَقْ وُّبَ َل ذئ‬ َ َْ‫ع ب‬
(The book) ‘Dalail’ of Al Tabary – from Muhammad Bin Al-Hassan, from Musa Bin Sa’dan from Abdullah Bin Al
Qasim, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I was with Abu Ja’far-asws in between Makkah and Al-Medina. We were travelling. I was upon
a donkey of mine and he-asws was upon a mule of his-asws, when a wolf came from the top of
the mountain until it ended to Abu Ja’far-asws.
ِ ِ ِ
‫ت فَ َر َج َع ُم َه ْرِوًَل‬ ِ ‫ال لَهُ ْام‬
ُ ‫ض فَ َْ ْد فَ َع ْل‬ َ ‫الس ْرِج َو َم َّد ُعنُ َْهُ ِلَْيه َو أ َْد ََن أَبُو َج ْع َفر ع أُذُنَهُ مْنهُ َس‬
َ َ‫اعةً ُثَّ ق‬ ِ ُ‫َ َع يَ َدهُ َعلَى قَ َرب‬
َّ ‫وس‬ َ ‫س لَهُ الْوُّبَ ْغلَةَ َح ََّّت َد ََن مْنهُ فَ َو‬
َ َ‫فَ َحوُّب‬
He-asws paused the mule for it until it was close from him-asws. It placed its paws upon the bow
of the saddle and extended its neck towards him-asws and Abu Ja’far-asws brought his-asws ears
closer to it for a while. Then he-asws said to it: ‘Go, for I-asws have done so’. It returned sprinting.
‫اَّللُ َو َر ُسولُهُ َو ابْ ُن َر ُسولِِه أ َْعلَ ُم‬

َّ ‫ت‬ َ َ‫ال َِ ْل تَ ْد ِري َما ق‬
ُ ْ‫ال قُل‬ َ َْ َ‫ت َع َجوُّباً ف‬ ِ ْ‫فَ ُْلْت جعِل‬
ُ ْ‫ت ف َد َاك لَ َْ ْد َرأَي‬
ُ ُ ُ
129
Page 50 of 296
I said, ‘May I be sacrificed for you-asws! I have seen a wonder!’ He-asws said: ‘Do you know what
he said?’ I said, ‘Allah-azwj and His-azwj Rasool-saww, and son-asws of His-azwj Rasool-saww are more
knowing’.
‫َحد ِم ْن ِش َيعتِ ُك ْم أ َِْ َل‬ ِ ِ َ ِ‫ص َها َو أَ ْن ََل يُ َسل‬ ِ

َ ‫ط َشْيَاً م ْن نَ ْسلي َعلَى أ‬ َ ‫اَّللَ َعَّز َو َج َّل أَ ْن َُيَل‬
َّ ‫ع‬ ُ ‫ال ذَ َكَر أ ََّن َزْو َجتَهُ ِِف َِ َذا ا ْْلَوُّبَ ِل َو قَ ْد َع ُسَر َعلَْي َها ِوََل َد ُتَا فَ ْاد‬
َ َْ َ‫ف‬
.‫ت‬ ِ
ُ ‫ت قَ ْد فَ َع ْل‬ ُ ‫الْوُّبَْيت فَ ُْ ْل‬
He-asws said: ‘He mentioned that his wife is in this mountain and her giving birth is being
difficult upon her, so I-asws supplicated to Allah-azwj Mighty and Majestic, ‘If He-azwj were to
Finish her (from the difficulties) and nothing from my lineage will overcome anyone from
your-asws Shias, People-asws of the Household’. So, I-asws said: ‘I-asws have done so’’.130
‫س َع ْن ُُمَ َّم ِد‬ ِ ِ ِ َْ ْ‫ْي ب ِن ال‬

ْ ‫اس ِم الْ َك ْوَكِ ِب َع ْن أ‬
َ ‫َْحَ َد بْ ِن َوِْب َع ْن َع ْمرو بْ ِن ُُمَ َّمد ْاْل َْزد ِي َع ْن َُ َامةَ بْ ِن أَ ْشَر‬
ِ ِ
ْ ِ ْ ‫ َع ِن الْ َْاَي أَِِب الْ َفَرِج الْ ُم َع ِاِف َع ِن ا ْْلُ َس‬،ُ‫ َو منْه‬-3
ِ ِْ‫ال ِل عل‬ ِِ ِ ِْ‫اَّللِ ح ِكيم بن عوُّبَّاس الْ َكل‬ ِ ‫ال َي ابن رس‬ َِّ ‫ جاء رجل ِ ََل أَِِب عوُّب ِد‬:‫ال‬ ِِ ِ
ُ‫ت مْنه‬ َ َ ْ َ َ َْ َ‫َّاس َِلْ ُكوفَة ِ َجاءَ ُك ْم ف‬ َ ‫ب يُْنش ُد الن‬ ‫ن‬ َ ُ ْ ُ َ َّ ‫ول‬ ُ َ َ ْ َ َ َْ َ‫اَّلل ع ف‬ َْ ٌ ُ َ َ َ َ َ‫بْ ِن َراشد َع ْن أَبيه ق‬
َ َ‫بِ َش ْيء ق‬
ُ‫ال بَلَى فََنْ َش َده‬
‫ب‬ ِ ِ ‫صلَْوُّب نَا لَ ُك ْم َزيْداً َعلَى ِج ْذ ِع ََنْلَة‬

ُ َ‫صل‬
ْ ُ‫َو ََلْ نََر َم ْهدَيً َعلَى ا ْْل ْذ ِع ي‬ َ
-‫ب‬ ِ ِ ِ ِ ِ
ُ َ‫َو عُثْ َما ُن َخ ْْيٌ م ْن َعلي َو أَطْي‬ ً‫اِة‬
َ ‫َو ق ْستُ ْم ب ُعثْ َما َن َعلياً َس َف‬
And from him, from Al Qazy Abu Al Faraj Al Muafy, from Al-Husayn Bin Al Qasim Al Kowkaby, from Ahmad Bin
Wahab, from amro Bin Muhammad Al Azdy, from Sumana Bin Ashras, from Muhammad Bin Rashid, from his
father who said,
‘A man came to Abu Abdullah-asws. He said, ‘O son-asws of Rasool-Allah-saww! Hakeem Bin Abbas
Al Kalby is prosing (poems) to the people in Al Kufa satirising you (Imams -asws)!’ He-asws said:
‘Did you catch (preserve) anything from it?’ He said, ‘Yes. He had prosed, ‘We crucified Zayd
from you upon a trunk of a palm tree, and we did not see Mahdi-ajfj crucified upon the trunk,
and you-asws are comparing Ali-asws with Usman foolishly, and Usman is better than Ali-asws and
better’’.
ِ ِ ِ ِ َّ ‫اَّللِ ع يدي ِه ِ ََل‬ ِ

َ َ‫ال اللَّ ُه َّم ِ ْن َكا َن َكاذًَ فَ َسل ْط َعلَْي ِه َكلْوُّب‬
‫ك‬ ِ‫ض‬
َ َْ َ‫ان ِر ْع َدةً ف‬ َ ‫الس َماء َو َُهَا يَنْتَف‬ ْ َ َ َّ ‫فَ َرفَ َع أَبُو َعْوُّبد‬
Abu Abdullah-asws raised his-asws hand towards the sky and they were shaking thundering.
He-asws said: ‘O Allah-azwj! If he was a liar, then Cause Your-azwj dog to overcome upon him!’
ِ ‫اَّللِ ص بِ َذلِك فَخَّر ََِّّللِ س‬ ِ ‫اَّللِ ع و ِو ِِف مس ِج ِد رس‬ ِ ِ ِ ِ ِ ِ

‫ال ا ْْلَ ْم ُد‬
َ َ‫اجداً َو ق‬ َ َ َ َّ ‫ول‬ ُ َ ْ َ َ ُ َ َّ ‫َس ُد فََ َكلَهُ فَ َجاءُوا َِلْوُّبَش ِْي أ َََ َعْوُّبد‬
َ ‫ال فَ َخَر َج َحك ٌيم م َن الْ ُكوفَة فََ َْد َََ فَلَْيَهُ ْاْل‬
َ َ‫ق‬
ِ ِِ
َ ‫ََّّلل الَّذي‬
.ُ‫ص َدقَنا َو ْع َده‬
He (the narrator) said, ‘Hakeem went out from Al-Kufa at night. The lion faced him and
devoured him. They came with the giver of the good news of that to Abu Abdullah -asws, and
he-asws was in the Masjid of Rasool-Allah-saww. He-asws fell in Sajdah to Allah-azwj and said: ‘ ‘The
Praise is for Allah who Made His Promise to be true to us [39:74]’’.131
130
131
Page 51 of 296
َِّ ‫ض أَصحابِنا عن أَِِب عوُّب ِد‬ ِ ِ ِ ِ ِ ْ ‫ َع ِن ا ْْلُس‬،‫ الدَََّلئِل‬-4

َ ‫اَّلل ع أَنَّهُ َخَر َج ِ ََل‬
‫َْي َعة‬ ْ َ ْ َ َ َ ْ ِ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن ُُمَ َّمد بْ ِن َعلي َع ْن ُُمَ َّمد بْ ِن َع ْم ِرو بْ ِن ميثَم َع ْن بَ ْع‬ ْ ‫ْي َع ْن أ‬ َ ُ
ِ ِ ‫ض أَصحابِِه فَوُّبينَما ِم ي ِسْيو َن ِذاً ِذئْب قَ ْد أَقْ وُّبل ِلَي ِه فَلَ َّما رأَى ِغلْمانَه أَقْ وُّبلُوا ِلَي‬
‫اج ًة‬ ‫ح‬
َ َ ُ‫ه‬َ‫ل‬ َّ
‫ن‬ ‫إ‬َ‫ف‬ ‫وه‬‫ع‬
ُ َُ‫د‬ ‫ال‬
َ َ‫ق‬ ‫ه‬ ْ َ ُ َ َ ْ ََ ٌ ُ َ ْ ُ َ َْ َ ْ ِ ‫لَهُ َم َع بَ ْع‬
(The book) ‘Al Dalail’ – from Al-Husayn, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from
Muhammad in Amro Bin Meysam, from one of our companions,
‘From Abu Abdullah-asws having gone out to an estate of his with some of his-asws companions.
When they were travelling when a wolf came to him-asws. When his-asws servants saw it, then
turned to it. He-asws said: ‘Leave it, for there is a need for it!’
‫اَّللِ ع ِمثْ َل َك ََل ِم ِه‬

َّ ‫ف فَ َرَّد َعلَْي ِه أَبُو َعْوُّب ِد‬
ُ ‫ب بِ َك ََلم ََل يُ ْعَر‬ ِ َِّ ‫فَ َد ََن ِمْنه ح ََّّت وَع َكفَّه علَى دابَّتِ ِه و تََِاو َل ِِِْ ِم ِه و طََْطََ رأْسه أَبو عوُّب ِد‬
ُ ْ‫اَّلل ع فَ َكلَّ َمهُ الذئ‬ َْ ُ ُ َ َ َ َ َ َ َ َ ُ ََ َ َ ُ
‫فَ َر َج َع يَ ْع ُدو‬
It approached him-asws and placed it’s paw upon his-asws animal and elongate with its snout
and Abu Abdullah-asws lowered its head. The wolf spoke to him with an unknown speech. Abu
Abdullah-asws responded to it with similar to its speech. It returned howling.
ً‫َص َحابُهُ قَ ْد َرأَيْنَا َع َجوُّبا‬

ْ ‫ال لَهُ أ‬
َ َْ َ‫ف‬
His-asws companions said to him, ‘We have seen a wonder!’
‫اَّللُ ذَ َكراً يَ ُكو ُن‬ ِ ‫نعاءَ َْلَا َِ ْْلَََل‬

َّ ُ‫ص َو أَ ْن يَْرُزقَه‬ َ ‫اف َعلَْي َها فَ َس َلَِن الد‬ َ ‫ف َِ َذا ا ْْلَوُّبَ ِل ِِف َك ْهف َو قَ ْد‬
َ ‫ََرَِبَا الَِّلْ ُق َو َخ‬ َ ْ‫ف َزْو َجتَهُ َخل‬ ْ ‫ال ِنَّهُ أ‬
َ َّ‫َخ َََبِن أَنَّهُ َخل‬ َ َْ َ‫ف‬
‫ك‬ ِ
َ ‫ت لَهُ ذَل‬ ِ َ َ‫لَنَا ولِياً و ُُِموُّباً ف‬
ُ ْ‫ضمن‬ َ َ
He-asws said: ‘He informed me-asws that he had left his wife behind this mountain in a cave, and
the birth pangs have struck her, and he is fearing upon her, so he asked me -asws for the
supplicating for her with the finishing, and that Allah-azwj should Grace him a male who would
be a friend to us-asws and a loving one. So I-asws guaranteed that to him’.
‫ب قَ ْد ُولِ َد لَهُ ِج ْرُو ذَ َكر‬ ِ ِ َ َ‫اَّللِ ع و انَِْلَْنا معه ِ ََل َيعتِ ِه و ق‬

َ ْ‫ال َّن الذئ‬ َ َ َْ َُ َ َ
ِ
َ َّ ‫ال فَانَِْلَ َق أَبُو َعْوُّبد‬
َ َ‫ق‬
He (the narrator) said, ‘Abu Abdullah-asws went on, and we went with him-asws to his-asws estate,
and he-asws said: ‘The wolf, a male puppy has (just) been born for him’.
‫َج َاِبُ ْم ِبِِثْلِ ِه َو َرأ َْوا‬ َِّ ‫ب و زوجتِ ِه و ِجرِوِه فَعووا ِِف وج ِه أَِِب عوُّب ِد‬
َ ََ‫اَّلل ع ف‬ َْ
ِ ِ ِ
ْ َ ْ َ َ ْ َ َ ْ َ َ ِ ْ‫َص َحابِه فَوُّبَيْنَا ُِ ْم َراج ُعو َن ِذَا ُِ ْم َِلذئ‬
ِ ِ ‫ال فَم َكثْنَا ِِف‬
ْ ‫َيْ َعته َم َعهُ َش ْهراً ُثَّ َر َج َع َم َع أ‬
َ َ َ َ‫ق‬
‫اْلَ َّق‬
ْ ‫ال َْلُُم‬ ِ ِ ِ ِ
َّ ‫اب أَِِب َعوُّبْد‬
َ َ‫اَّلل ع ا ْْل ْرَو َو َعل ُموا أَنَّهُ قَ ْد ق‬ ُ ‫َص َح‬
ْ‫أ‬
He (the narrator) said, ‘We remained in his-asws estate with him-asws for a month, then he-asws
returned with his-asws companions. While they were returning, behold they were with the wolf
and his wife and his puppy. It howled in the face of Abu Abdullah-asws. He-asws answered it with
similar to it, and the companions of Abu Abdullah -asws saw the puppy and they knew that
he-asws has said the truth to them.
‫ت َْلُْم ِبِِثْلِ ِه َو أ ََم ْرُتُ ْم أَ ْن ََل يُ ْؤذُوا ِِل َولِياً َو ََل‬ ِ َّ ‫اَّلل ِِل و لَ ُكم ِِبس ِن‬
ُ ‫الص َحابَة َو َد َع ْو‬ َ َ‫اَّللِ ع تَ ْد ُرو َن َما قَالُوا قَالُوا ََل ق‬
ْ ُ ْ َ ََّ ‫ال َكانُوا يَ ْد ُعو َن‬ َّ ‫ال َْلُْم أَبُو َعْوُّب ِد‬
َ َ‫َو ق‬
ِ ِ
.‫ك‬ َ ‫ض ِمنُوا ِِل َذل‬ َ َ‫ْل َِْ ِل بَْي ِِ ف‬
Page 52 of 296
And Abu Abdullah-asws said to them: ‘Do you know what they said? They said, ‘No!’ He-asws
said: ‘They were supplicating to Allah-azwj for me-asws and for you all with goodly
accompaniment, and I-asws supplicated for them with similar to it and I-asws instructed them
that they would neither harm a friend of mine-asws nor of People-asws my-asws Household. They
guaranteed that to me-asws’’.132
‫ض ِر َجالِِه َع ِن‬
ِ ‫اس ِم َع ْن أَبِ ِيه َع ْن بَ ْع‬ِ َْ ْ‫وف َِب ِن أَِِب ال‬
ْ
ِ ‫ْي الْمعر‬ ِ
ُ ْ َ ْ ‫َْحَ َد بْ ِن ا ْْلُ َس‬ ْ ‫َْب ِي َع ْن أَبِ ِيه َع ْن ُُمَ َّم ِد بْ ِن ََهَّام َع ْن أ‬
َِ ‫ َع ْن ُُمَ َّم ِد بْ ِن َِارو َن التَّلَّ ُعك‬،ُ‫ و ِمْنه‬-5
ُ َ
ِ
‫ال ِل ََي‬ ِ ِ ِ
َ َ‫اَّلل ع ََل الْ ُكوفَة فَلَ َّما أَذ َن لَهُ ق‬ ِ ِ ِ
َّ ‫ور قَ ْد َوفَ َد ِبَِِب َعوُّبْد‬ َ َ‫َّل بْ ِن ُع َمَر ق‬ ِ ِ ِ
ِ ‫ا ْْلَ َس ِن بْ ِن َعل ِي بْ ِن يَِْْي َع ْن َس ْع َدا َن بْ ِن ُم ْسلم َع ِن الْ ُم َفض‬
ُ‫ص‬ ُ ْ‫ َكا َن الْ َمن‬:‫ال‬
‫ِل‬ ِ َ‫ت اللَّيلَةُ ف‬
ََّ ِ ‫ص ْر‬ ِ
ْ َ‫ال ِ َذا َكان‬ َ َ‫ت فِ َد َاك ق‬ ِ
ُ ْ‫ت نَ َع ْم ُجعل‬ ُ ْ‫ك ِِف ُمَرافَ َْ ِِ فَ ُْل‬َ َ‫َّل َِ ْل ل‬
ُ ‫ُم َفض‬
And from him, from Muhammad Bin Haroun Al Tal’albury, from his father, from Muhammad Bin Hammam, from
Ahmad Bin Al-Husayn, well-known as Ibn Abu Al Qasim, from his father, from one of his men, from Al-Hassan
Bin Ali Bin Yaqteen, from Sa’dan Bin Muslim, from Al Mufazzal Bin Umar who said,
‘Al-Mansour had called a delegation with Abu Abdullah-asws to Al-Kufa. When there was
permission for him-asws, he-asws said to me: ‘O Mufazzal! Is it okay for you to accompany
me-asws?’ I said, ‘Yes, may I be sacrificed for you-asws!’ He-asws said, ‘When it was the night, them
come to me-asws’.
ِ ِ‫ص‬ ِ
ِ ْ ‫ْي ُملْ َجم‬
‫ْي‬ َ َْ َ ‫ت َم َعهُ فَإذَا أ َََن ِِب‬
ِ ْ ‫َس َديْ ِن ُمسر َج‬ ُ ‫ف اللَّْي ِل َخَر َج َو َخَر ْج‬ ْ ‫فَلَ َّما َكا َن ِِف ن‬
When it was during midnight, he-asws went out and I went out with him-asws. There, I was with
two lions, saddled, reined’.
.ُ‫َصوُّبَ َح َِلْ َم ِدينَ ِة َو أ َََن َم َعهُ فَلَ ْم يََزْل ِِف َمنْ ِزلِِه َح ََّّت قَ ِد َم ِعيَالَه‬ ِ
ْ ََ‫َِّا ُثَّ َْحَلَِن َرديفاً ف‬
َ ‫ن فَ َشد‬ ِ ِ ِ ِ َ ‫ضر‬
ََ ‫ب بيَده ََل َعْي‬ َ َ َ‫ت ف‬
ُ ‫ال فَ َخَر ْج‬
َ َ‫ق‬
He (the narrator) said, ‘I went out and struck with his-asws hand to my eye and he-asws tied
them. Then he-asws carried be riding behind. In the morning he-asws was in Al-Medina and I was
with him-asws. He-asws did not cease to be in his-asws house until his-asws dependants arrived’’.133
‫يل بْ ِن َجابِر َع ْن أَِِب َخالِد‬ ِ ِ

َ ‫صور بْ ِن نُوح َع ْن ْسَاع‬
ِ ُ ‫اَّللِ بْ ِن ُُمَ َّم ِد بْ ِن َمْن‬
َّ ‫ض ِر َجالِِه َع ْن َعْوُّب ِد‬
ِ ‫ْي َع ْن أ َِخ ِيه َع ْن بَ ْع‬ ْ ‫ َِِْْل ْسنَ ِاد َع ْن أ‬،ُ‫ َو ِمْنه‬-6
ِ ْ ‫َْحَ َد بْ ِن ا ْْلُس‬
َ
‫ك فَ ِجَْ ِن بِِه‬ ‫اِا فَانْ ُش ْرَِا فََ ن‬
َ ‫ي َسوُّبُع َجاءَ َم َع‬ َ َّ‫ضةً قَ ْد َس‬
ِ ِ
َ ‫ال ِِل ََي ََ َخالد ُخ ْذ ُرقْ َع ِِ فََْت َغْي‬ َ َْ َ‫اَّللِ ع ف‬
َّ ‫ت َعلَى أَِِب َعْوُّب ِد‬
ُ ْ‫ َد َخل‬:‫ال‬ َ َ‫الْ َكابُلِ ِي ق‬
And from him, by the chain, from Ahmad Bin Al-Husayn, from his brother, from one of his men from Abdullah
Bin Muhammad Bin Mansour Bin Nuh, from Ismail Bin Jabir, from Abu Khalid Al Kabuly who said,
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘O Abu Khalid! Take my-asws note and go
to a forest (which he-asws named) and spread it. Whichever lion comes with you, then come to
me-asws with it’.
‫ت فِ َد َاك‬ ِ ِ
ُ ْ‫ت أ َْعف ِن ُجعل‬
ُ ‫ال قُ ْل‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘Excuse me (from doing that), may I be sacrificed for you-asws!’
132
133
Page 53 of 296
‫ب ََي ََ َخالِد‬
ْ َِ ‫ال ِِل ا ْذ‬
َ َْ َ‫ال ف‬
َ َ‫ق‬
He (the narrator) said, ‘He-asws said to me: ‘Go, O Abu Khalid!’’
ِ ِ ِ
‫ك‬ َ ‫يف ُثَّ َخالَ ْفتَهُ ِذاً َكْي‬
َ ُ‫ف يَ ُكو ُن َحال‬ ٌ ‫ت ِِف نَ ْفسي ََي ََ َخالد لَ ْو أ ََمَرَك َجوُّبَّ ٌار َعن‬
ُ ْ‫ال فَ ُْل‬
َ َ‫ق‬
He (the narrator) said, ‘I said within myself, ‘O Abu Khalid! If only he-asws had ordered you (to
go to) an obstinate tyrant, then you were to oppose it, then how would have been your
situation?’
ِ‫ت ِلَْي ِه واقِفاً َما ُيَ ِرُك ِم ْن َش ْع ِره‬ َِّ ‫اح ٌد ِمْنها فَلَ َّما صار بْي ي َدي أَِِب عوُّب ِد‬
ِ ‫ك ح ََّّت ِ َذا ِصرت ِ ََل الْغَيض ِة و نَ َشرت النرقْ عةَ جاء معِي و‬ ِ ْ‫ال فَ َفعل‬
َ ُ ‫اَّلل ع نَظَْر‬ ْ َ ْ َ َ َْ َ َ َ َ ََ َ َ ُْ َ َ ْ ُْ َ َ ‫ت َذل‬ ُ َ َ َ‫ق‬
ُ‫َش ْعَرةً فََ َْوَم َ بِ َك ََلم ََلْ أَفْ َه ْمه‬
He (the narrator) said, ‘I did that until when I came to the forest and spread out the note, one
of them came with me. When it came to be in front of Abu Abdullah -asws, I looked at it
standing, not moving a single hair from its hairs. It gestured with a speech I could not
understand it’.
‫ك تَتَ َف َّكُر‬ ِ َ َْ َ‫ْي يَ َديِْه ف‬ ِ ‫ال فَلَوُّبِثْت ِعنْ َده و أ َََن متَع ِجب ِمن س ُك‬
َ َ‫ال ِِل ََي ََ َخالد َما ل‬ َ َْ‫السوُّبُ ِع ب‬
َّ ‫ون‬ ُ ْ ٌ َُ َُ ُ َ َ‫ق‬
He (the narrator) said, ‘I waited in his-asws presence, and I was surprised from the calmness of
the lion in front of him-asws. He-asws said to me: ‘O Abu Khalid! What is the matter with you,
being thoughtful?’
َّ ‫ت أُفَ ِكُر ِِف ِ ْعظَ ِام‬

‫السوُّبُ ِع‬ ُ ‫ال قُ ْل‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘I am thinking regarding the reverence by the lion!’
‫يس ِِف فِ ِيه‬ِ َّ ‫ت ََِّل َوقْتاً قَلِ ًيَل َح ََّّت طَلَ َع‬
ٌ ‫السوُّبُ ُع َو َم َعهُ ك‬ ُ ْ‫السوُّبُ ُع فَ َما لَوُّبِث‬
َّ ‫ضى‬
َ ‫ال ُثَّ َم‬
َ َ‫ق‬
He (the narrator) said, ‘Then the lion went away. I did not wait except for a little time until
the lion emerged and there was a bag with it in its mouth’.
ِِ ََّ ِ ‫يس َو َّجهَ بِِه‬ِ ِ ِ ِ ِ ُ ْ‫ت جعِل‬

ُ ‫ت ِ ََل َما فيه َو َكا َن الَِّ ِر‬
‫يق‬ ْ ‫َّل بْ ِن ُع َمَر َو‬
ُ ‫احتَ ْج‬ ِ ‫ِل فََُل ٌن َم َع الْ ُم َفض‬ ٌ ‫ال ََي ََ َخالد َِ َذا ك‬ ٌ ‫ت ف َد َاك َّن ِذا لَ َش ْيءٌ َعج‬
َ َ‫يب ق‬ ُ ُ ‫ال قُ ْل‬ َ َ‫ق‬
‫السوُّبُ َع فَ َجاءَ بِِه‬
َّ ‫ت َِ َذا‬
ُ ْ‫َُْوفاً فَوُّبَ َعث‬
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! This is a strange thing!’ He-asws
said: ‘O Abu Khalid! This is a bag so and so had sent to me with Al-Mufazzal Bin Umar, and
I-asws was needy to what is in it, and the road was fearful. So I-asws sent this lion and it came
with it’.
‫ك‬ ِ َِّ ‫ال فَ ُْلْت ِِف نَ ْف ِسي و‬

َ ‫َّل بْ ُن ُع َمَر َو أ َْعلَ َم ذَل‬
ُ ‫اَّلل ََل أَبْ َر ُح َح ََّّت يَْ َد َم الْ ُم َفض‬ َ ُ َ َ‫ق‬
He (the narrator) said, ‘I said within myself, ‘By Allah-azwj! I will not depart until Al-Mufazzal
Bin Umar arrived and I know that (to be true)’.
Page 54 of 296
ِ ِ َِّ ‫ال فَض ِحك أَبو عوُّب ِد‬

ِ َ َ‫اَّلل ع ُثَّ ق‬
ُ ‫ال ِل نَ َع ْم ََي ََ َخالد ََل تَْ ََب ْح َح ََّّت ََيَِْ الْ ُم َفض‬
‫َّل‬ ْ َ ُ َ َ َ َ‫ق‬
He (the narrator) said, ‘Abu Abdullah-asws chuckled, then said to me: ‘O Abu Khalid! Do not
depart until Al-Mufazzal comes’.
َّ ‫ِل أَبُو َعْوُّب ِد‬
ََّ ِ ‫ث‬
َ ‫َّل َو بَ َع‬
ِ
ُ ‫ت أ َََّيماً ُثَّ قَد َم الْ ُم َفض‬
ِ ْ‫اَّللِ ِمن َذلِك حْيةٌ ُث قُ ْلت أَقِلْ ِن جعِل‬
ُ ‫ت ف َد َاك َو أَقَ ْم‬
ُ ُ ُ َ َ ْ َ َ ْ َّ ‫اخلَِن َو‬ َ ‫ال فَتَ َد‬
َ َ‫ق‬
He (the narrator) said, ‘By Allah-azwj, bewilderment entered me from that! Then I said, ‘Let me
be, may I be sacrificed for you-asws!’ And I stayed for days. Then Al-Mufazzal arrived, and Abu
Abdullah-asws sent for me.
ِ َ ‫ت ِِف َم ْو َِ ِع َك َذا َو َك َذا َجاءَ َسوُّبُ ٌع َو َح‬ ِ ٌ ‫ث َمعِي كِيساً فِ ِيه َم‬ ِ َّ ‫ال الْم َفضَّل جعلَِن‬
َ ‫ْي ِر َحالنَا فَلَ َّما َم‬
‫ضى‬ َ َْ‫ال بَْينَنَا َو ب‬ ُ ‫ال فَلَ َّما ص ْر‬ َ ‫اَّللُ ف َد َاك ِ َّن فََُلَنً بَ َع‬ َ َ َ ُ ُ َ َْ َ‫ف‬
ِ َّ ‫يس ِِف‬ ِ
ُ‫الر ْح ِل فَلَ ْم أَج ْده‬ َ ‫ت الْك‬
ُ ‫السوُّبُ ُع طَلَْوُّب‬
َّ
Al-Mufazzal said, ‘My Allah-azwj Make me to be sacrificed for you-asws! So and so had sent a bag
with me wherein was money. When I came to be in such and such place, a lion came and
hindered between us and our rides. When the lion went away, I sought the bag in the luggage
but could not find it!’
‫اَّللُ فِ َد َاك‬
َّ ‫ن‬ ِ
َ َ‫ال نَ َع ْم َج َعل‬
َ َ‫يس ق‬ ِ ُ ‫اَّللِ ع َي م َفضَّل أَ تَع ِر‬
َ ‫ف الْك‬ ْ ُ ُ َ َّ ‫ال أَبُو َعْوُّبد‬
ِ َ َ‫ق‬
Abu Abdullah-asws said: ‘O Mufazzal! Will you recognise the bag?’ He said, ‘Yes, may I be
sacrificed for you-asws!’
‫س‬ ِ ِِ ِ ِِ ْ َ‫اَّللِ ع ََي َجا ِريَةُ َِ ِاِ الْ ِكيس فََت‬

َّ ‫ال أَبُو َعْوُّب ِد‬
ُ ‫ال نَ َع ْم َِ َذا ُِ َو الْكي‬
َ َ‫َّل ق‬
ُ ‫ت به ا ْْلَاريَةُ فَلَ َّما نَظََر لَْيه الْ ُم َفض‬ َ َ َْ َ‫ف‬
Abu Abdullah-asws said: ‘O maid! Bring the bag to me!’ The maid came with it. When Al-
Mufazzal looked at it, he said, ‘Yes, this, it is the bag!’
ِ ِ ِ َّ ‫ال جعلَِن‬ ِ ‫ال َي م َف‬

‫ب‬ َ ‫اَّللُ ف َد َاك َكا َن ِِف قَلِْب ِِف ذَل‬
ٌ ‫ك الْ َوقْت ُر ْع‬ َ َ َ َ َ‫السوُّبُ َع ق‬
َّ ‫ف‬ُ ‫ض ُل تَ ْع ِر‬ ُ َ َ َ‫ُثَّ ق‬
Then he-asws said: ‘O Mufazzal! Will you recognise the lion?’ He said, ‘May Allah -azwj Make me
to be sacrificed for you-asws! There was dread in my hear during that time’.
َّ َِ ‫ض ِة فََْتِنَا‬
‫لسوُّبُ ِع‬ ِ ‫ال ِْلَِِب َخالِد ْام‬
َ ‫ض بُِرقْ َع ِِ ِ ََل الْغَْي‬ َ َ‫َ َع يَ َدهُ َعلَْي ِه ُثَّ ق‬ ِ ِ
َ ‫ال لَهُ ْاد ُن م ِن فَ َد ََن منْهُ ُثَّ َو‬
َ َْ َ‫ف‬
He-asws said to him: ‘Come closer to me-asws!’ He came closer to him-asws. Then he-asws placed
his-asws hand upon him (to calm him), then said to Abu Khalid: ‘Go with my-asws note to the
forest and come to us with the lion!’
‫ت ِِف نَ ْف ِسي‬ ِِ ِ ِ ِ َّ ‫فَلَ َّما ِصرت ِ ََل الْغَيض ِة فَ َفعلْت ِمثْل الْ ِفع ِل ْاْل ََّوِل جاء‬
ْ َ‫ت ِ ََل ِ ْعظَامه ِ ََّيهُ ف‬
ُ ‫استَ ْغ َف ْر‬ ُ ‫ْي يَ َد ْي أَِِب َعْوُّبد ا ََّّلل ع نَظَْر‬
َ َْ‫ص َار ب‬
َ ‫السوُّبُ ُع َمعي فَلَ َّما‬ ََ ْ َ ُ َ َْ ُْ
When I came to the forest, I did similar to what I had done at first. The lion came with me.
When it came in front of Abu Abdullah-asws, I looked at its reverence to him-asws. I sought
Forgiveness (from Allah-azwj) within myself.
Page 55 of 296
ِ ِ َ َْ َ‫اَّللُ فِ َد َاك ف‬
َ ْ‫ال ََي ُم َفض ُل أَبْش ْر فََن‬
.‫ت َم َعنَا‬ َّ ‫ن‬ ِ
َ َ‫ال نَ َع ْم َج َعل‬
َ َ‫َّل َِ َذا ُِ َو ق‬
ُ ‫ال ََي ُم َفض‬
َ َ‫ُثَّ ق‬
Then he-asws said: ‘O Mufazzal! Is this it?’ He said, ‘Yes, may Allah-azwj Make me to be sacrificed
for you-asws!’ He-asws said: ‘O Mufazzal! Receive good news, for you are from us-asws!’’134
‫َخ ِر ْجهُ ِم َن‬ ِ ِ ِ ‫ال لَه ام‬ ِ

ْ ‫وسى الْ َعلَ ِو ِي َو أ‬
َ ‫ض ََل َعل ِي بْ ِن ُم‬ ْ ُ َ َْ َ‫استَ ْد َعى َحاجوُّبَهُ ف‬ ُ ‫الرِش‬
ْ َّ‫يد يَ ْوماً ُث‬ َّ ‫اصَِوُّبَ َح‬ َ َ‫الربِي ِع ق‬
ْ :‫ال‬ َّ ‫َّل بْ ِن‬
ِ ‫ مهج الدعوات َع ِن الْ ُم َفض‬،‫ املهج‬-7
ِ َ‫س و أَلْ ِْ ِه بِرَكة‬
‫السوُّبَا ِع‬ ْ َ ِ ‫ا ْْلَْوُّب‬
(The book) ‘Mahj Al Dawaat’ – from Al Mufazzal Bin Al Rabie who said,
‘Al-Rasheed (the caliph) had breakfast one day, then summoned his guard. He said to him,
‘Go to Ali-asws Bin Musa-asws, the Alawite, and bring him-asws out from the prison, and throw
him-asws in the enclosure of lions!’
ً‫ت ََ َِبَا َو أ َْد َخلْتُهُ فِ َيها َو فِ َيها أ َْربَ ُعو َن َسوُّبُعا‬ ِ

ُ ‫ت ِ ََل الِْ َْبَكة فَتَ ْح‬ َ َ‫يث ِ ََل أَ ْن ق‬
ُ ‫ال لَ َّما انْتَ َهْي‬
ِ َ ‫وس‬
َ ‫اق ا ْْلَد‬ َ َ
And he continued the Hadeeth up to he said, ‘When I ended up to the enclosure, I opened its
door and entered into it, and therein were forty lions’.
.‫ب ُم ْع ِجَزاتِِه ع‬
ِ َ ‫آخ ِر ا ْْلَََِب الَِّ ِو ِيل الَّ ِذي تَ َْدَّم ِِف‬
َ َ
ِ ‫السوُّباع حولَه ِ ََل‬
ِ
ُ ْ َ ُ َ ‫صلي َو‬
ِ ‫ال فَع ْدت ِلَي ِه فَِإذَا ِو قَائِم ي‬
َ ُ ٌ َُ ْ ُ ُ َ َ‫يث ِ ََل ق‬
ِ َ ‫وس‬
َ ‫اق ا ْْلَد‬ َ َ
And he continued the Hadeeth up to he said, ‘I returned to him-asws, and there he-asws was,
standing, praying Salat, and the lions were around him-asws’ – up to the end of the long
Hadeeth which has preceded in the chapter of his-asws miracles’’.135
.‫و قال السيد رَي هللا عنه رِبا كان ِذا اْلديث عن الكاظم ع ْلنه كان ُموُّبوسا عند الرشيد لكن ذكرت ِذا كما وجدته‬
Note: And the Seyyid, may Allah-azwj be Pleased with him, said, ‘Perhaps this Hadeeth is about
Al-Kazim-asws, be he-asws was imprisoned by Al Rasheed, but I have mentioned this just as I found
it to be’’.
‫ْي‬ ِ َ َ‫اَّللِ ع ق‬
َّ ‫اشم َع ْن َس ِاَل بْ ِن ُمكَْرم َع ْن أَِِب َعوُّبْ ِد‬
ِ ِ ‫الر ْْح ِن ب ِن أَِِب‬ ِ ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬،‫اص‬
ِ ََِّ‫ْي بْ ِن أَِِب ا ْْل‬ ِ ِْ -8
َ ْ ‫ َكا َن َعل ني بْ ُن‬:‫ال‬ َ ْ َ َّ ‫اب َع ْن َعوُّبْد‬ َ ُ ‫ص‬ َ ‫اْل ْخت‬
ِ َِّ ‫ْي ع َْلُم َِل لَ ُكم أَ ْن تُ ْعُِ ِون َموثِْاً ِمن‬ ِ ْ ‫ال َعلِ ني بْن ا ْْلُس‬ ِِ ِ ِ ‫ع مع أ‬
‫ب َح ََّّت‬َ َ‫اَّلل ََل ُتَي ُجو َن َِ َذا الث َّْعل‬ َ ْ ْ ْ ْ َ ُ َ َْ َ‫َّو َن ف‬
ْ ‫ب َو ُِ ْم يَتَغَد‬ٌ َ‫َص َحابه ِِف طَ ِر ِيق َم َّكةَ فَ َمَّر به ثَ ْعل‬ ْ ََ
ِ ِ
ُ‫أ َْدعُ َوهُ فَيَجيءَ لَيْنَا فَ َحلَ ُفوا لَه‬
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Abdul Rahman Bin Abu
Hashim, from Salim Bin Muram,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was with his-asws companions in
a road of Makkah. A wolf passed by him while they were having lunch. Ali-asws Bin Al-
Husayn-asws said to them: ‘Is it okay for you to give me a covenant from Allah -azwj that you will
not provoke this fox until I-asws call it, so it would come to us?’ They took an oath to him-asws.
134
135
Page 56 of 296
َِّ ‫ال َْلم ِل لَ ُكم أَ ْن تُعُِ ِون موثِْاً ِمن‬ ِ ِِ ِِ ِ ِ َ َ‫ال َي ثَعلَب تَع ِال أَو ق‬
ُ‫اَّلل َو أ َْد ُع َوه‬ َ َْ ْ ْ ْ َ ُْ َ َْ َ‫ْي يَ َديْه فَََِر َح لَْيه ُعَراقاً فَ َوََّل به ليََْ ُكلَهُ ف‬
َ َْ‫ب َح ََّّت َوقَ َع ب‬
ُ َ‫ال ائْتنَا فَ َجاءَ الث َّْعل‬ ْ َ ُ ْ َ َ َْ َ‫ف‬
ِ
ُ‫أَيْضاً فَيَجيءَ فََ َْعَِ ْوه‬
He-asws said: ‘O fox, come!’ Or he-asws said: ‘Come to us!’ The fox came until it paused in front
of him-asws. He-asws dropped a bone to it. It turned around in order to eat it. He -asws said to
them: ‘Is it okay for you to give me a covenant from Allah-azwj, and I-asws call it as well, so it
would come and I-asws give him (food)?’
ِِ ‫ْي ع َم ِن الَّ ِذي َخ َفَر ِذ َّم‬

ِ ْ ‫ال َعلِ ني بْن ا ْْلُس‬
َ ُ َ َْ َ‫فَ َد َعا فَ َجاءَ فَ َكلَ َح َر ُج ٌل ِمْن ُه ْم ِِف َو ْج ِه ِه فَ َخَر َج يَ ْع ُدو ف‬
He-asws called, it came, but a man from them scowled in its face. It went away sprinting. Ali Bin
Al-Husayn-asws said: ‘Who is the one who broke my-asws guarantee (to the fox)?’
.‫ت‬ َّ ‫َستَغْ ِفُر‬

َ ‫اَّللَ فَ َس َك‬
ِ
ْ ََ‫ت ِِف َو ْج ِهه َو ََلْ أ َْد ِر ف‬
َِّ ‫ول‬
ُ ‫اَّلل أ َََن َكلَ ْح‬
ِ ‫ال رجل ِمنْهم َي ابن رس‬
ُ َ َ ْ َ ْ ُ ٌ ُ َ َ َْ َ‫ف‬
A man from them said, ‘O son-asws of Rasool-Allah-saww! I scowled in its face, and I did not know,
so I hereby seek Forgiveness of Allah-azwj!’ He-asws was silent’’.136
.‫السوُّبَ ِاع َِ ِذهِ ْاْلَث ُْع ُل‬

ِ ‫َّب ص َشنر‬
َ ‫َو ُرِو‬
ِ ِ‫ي َع ِن الن‬
And it is reported from the Prophet-saww: ‘The evilest of the predators are these foxes’’.137
ِ ‫ب و الْتِ َفات َكالْتِ َف‬

ِ َ‫ات الث َّْعل‬
.‫ب‬ ِ ِ ِ ِ ِ ِ ِ ِ َّ ‫اَّللِ ص ِِف‬ ُ ‫ َِنَ ِان َر ُس‬:‫ال‬
َ َ‫َو َع ْن أَِِب َُِريْ َرَة ق‬
َ ْ‫الص ََلة َع ْن ثَََلث نََْرة َكنََْرة الديك َو قْ َعاء َكإقْ َعاء الْ َكل‬ َّ ‫ول‬
And from Abu Hureyra who said, ‘Rasool-Allah-saww forbade me from three (things) regarding
the Salat – knocking (the head in Sajdah) like knocking of the rooster, and poising like the
poise of the dog, and the gesturing like gestures of the fox’’.138
‫ت‬ َ َ‫اس ِم َع ْن ِِ َش ِام بْ ِن َس ِاَل َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم ق‬

ِ َْ ْ‫اَّللِ ب ِن ال‬ ِ
ْ َّ ‫وسى بْ ِن َس ْع َدا َن َع ْن َعْوُّبد‬ ِ ْ ‫ْي بْ ِن أَِِب‬
َ ‫اْلََِّاب َع ْن ُم‬ ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬،‫اص‬
َ ُ ‫ص‬
ِ ِْ -9
َ ‫اْل ْخت‬
‫ْس ا ْْلَوُّبَ ِل َح ََّّت انْتَ َهى ِ ََل أَِِب َج ْع َفر ع‬ِ ‫ب ِم ْن َرأ‬ ِ ِ ِ ِ ِ ِ
ٌ ْ‫ْي َم َّكةَ َو الْ َمدينَة َو أ َََن أَسْيُ َعلَى ْحَار ِِل َو ُِ َو َعلَى بَغْلَة لَهُ ْذ أَقْ وُّبَ َل ذئ‬ َ َْ‫َم َع أَِِب َج ْع َفر ع ب‬
(The book) ‘Al Ikhtisas’ – from Muhamamd Bin Al-Husayn Bin Abu Al Khattab, from Musa Bin Sa’dan, from
Abdullah Bin Al Qasim, from Hisham Bin Salim, from Muhammad Bin Muslim who said,
‘I was with Abu Ja’far-asws between Makkah and Al-Medina, and I was travelling upon a donkey
of mine, and he-asws was upon a mule of his-asws, when a wolf came from the top of the
mountain to Abu Ja’far-asws.
ِ ِِ ِ ِ ِ ‫الذئْب ِمنْه ح ََّّت وَع ي َده علَى قَرب‬

ِ ‫فَحوُّبس الْوُّبغْلَةَ و د ََن‬
‫ت‬ ِ ‫ال لَهُ ْام‬
ُ ‫ض فَ َْ ْد فَ َع ْل‬ َ ‫وس َس ْرجه َو َم َّد ُعنُ َْهُ ِ ََل أُذُنه َو أ َْد ََن أَبُو َج ْع َفر ع أُذُنَهُ منْهُ َس‬
َ َ‫اعةً ُثَّ ق‬ َُ َ ُ َ َ َ َ َ ُ ُ َ َ َ َ ََ
‫فَ َر َج َع ُم َه ْرِوًَل‬
136
137
138
Page 57 of 296
He-asws withheld the mule, and the wolf came near him-asws until it placed its paws upon the
bow of his-asws saddle and extended its neck to his-asws ears, and Abu Ja’far-asws brought his-asws
ear close to it for a while, then said to it: ‘Go, I-asws have done so’. It went out sprinting.
‫اَّللُ َو َر ُسولُهُ َو ابْ ُن َر ُسولِِه أ َْعلَ ُم‬

َّ ‫ت‬ ُ ْ‫ال قُل‬ َ َ‫ت َع ِجيوُّباً ق‬
َ َ‫ال َو تَ ْد ِري َما ق‬ ُ ْ‫ت لَهُ َرأَي‬
ُ ْ‫فَ ُْل‬
I said to him-asws, ‘I have seen a wonder!’ He-asws said: ‘And do you know what he said?’ I said,
‘Allah-azwj and His-azwj Rasool-saww, and son-asws of His-azwj Rasool-saww are more knowing’.
‫َحد ِم ْن‬ ِ ِ َ ِ‫ص َها َو أَ ْن ََل يُ َسل‬ ِ ِ َِّ ‫ول‬ ِ ‫ال َي ابن رس‬
َ ‫ط َشْيَاً م ْن نَ ْسلي َعلَى أ‬ َ ‫اَّللَ أَ ْن َُيَل‬
َّ ‫ع‬ َ ‫اَّلل ِ َّن َزْو َج ِِ ِِف ذَل‬
ُ ‫ك ا ْْلَوُّبَ ِل َو قَ ْد تَ َع َّسَر َعلَْي َها ِوََل ُد َِا فَ ْاد‬ ُ َ َ ْ َ َ َ‫ال نَّهُ ق‬
ِ َ َ‫ق‬
.‫ت‬ ِ ِ
ُ ْ‫ت قَ ْد فَ َعل‬
ُ ْ‫ش َيعت ُك ْم فَ ُْل‬
He-asws said: ‘It said, ‘O son-asws of Rasool-Allah-saww! My wife is in that mountain and her giving
birth is difficult upon her, so supplicate to Allah-azwj to finish off her (pain) and no one from
my lineage would overcome upon anyone from your-asws Shias’. So I-asws said: ‘I-asws have done
so’’.139
ِ ‫اعي بْي‬
ِ ْ‫الذئ‬
‫ب َو بَْينَ َها فَََقْ َعى‬ ِ َّ ‫ال‬ ِ ِِ ِ َ َ‫اْلَاكِ ُم ِِف ُم ْستَ ْد َركِ ِه َع ْن أَِِب َسعِيد ق‬
َ َْ ‫الر‬ َ ‫ب َعلَى َشاة فَ َح‬
ُ ْ‫ بَْينَ َما َراع يَْر َعى َ ْْلََّرة ْذ َع َدا الذئ‬:‫ال‬ ْ ‫ َو َرَوى‬،‫ حياة اْليوان‬10
ََّ ِ ُ‫اَّلل‬
‫ِل‬ َّ ُ‫ْي ِرْزق َساقَه‬َ َْ‫ول بَْي ِن َو ب‬ ُ ُ‫اَّللِ ََت‬ َ َ‫ب َعلَى ذَنَوُّبِ ِه َو ق‬
َّ ‫ال ََي َعْوُّب َد‬ ِ
ُ ْ‫الذئ‬
(The book) ‘Hayaat Al Haywaan’ – And it is repoted by Al Hakim his ‘Mustadrak’, from Abu Saeed who said,
‘While a shepherd was pasturing at Al-Harra when a wolf sprinted to a sheep. The shepherd
hindered between the wolf and it. The wolf stood upon its tail and said, ‘O servant of Allah-azwj!
You are obstructing between me and the sustenance which Allah-azwj has Ushered to me!’
‫اِهُ ِ ََل َزا ِويَة ِم ْن‬ ِ ِ َّ ‫ْي َيَُِْب النَّاس ِِبَنْوُّب ِاء ما سوُّبق فَزَّوى‬ َِّ ‫ول‬ُ ‫ب ِم ِن َر ُس‬ َ َْ َ‫ب يُ َكلِ ُم ِن ف‬
ِ ِ ْ ‫ال أَ ََل أ‬ ِ
َ َ‫الراعي شي‬ َ َ َ َ َ َ َ ُ ِ ْ َ‫ْي ا ْْلََّرت‬ َ ْ َ‫اَّلل ص ب‬ َ ‫ُخَبُ َك ِب َْع َج‬ ٌ ْ‫الر ُج ُل ََي َع َجوُّبَ ْاه ذئ‬َّ ‫ال‬ َ َْ َ‫ف‬
‫َزَو َاَي الْ َم ِدينَ ِة‬
The man said, ‘O how astonishing! A wolf is talking to me’. It said, ‘Shall I inform you with
what is more astonishing than me? Rasool-Allah-saww is between Al-Harrateyn informing the
people with news of what has preceded, and the shepherd has placed his sheep in an area
from the areas of Al-Medina’.
.ِ‫ص َد َق َو الَّ ِذي نَ ْف ِسي بِيَ ِده‬

َ ‫ال‬ ِ ‫اَّللِ ص ِ ََل الن‬
َ َْ َ‫َّاس ف‬ َّ ‫ول‬ُ ‫َخ َََبهُ فَ َخَر َج َر ُس‬ َّ ِ‫ُثَّ أَتَى الن‬
ْ ََ‫َّب ص ف‬
Then he came to the Prophet-saww and informed him-saww. Rasool-Allah-saww came out to the
people. He-saww said: ‘It spoke the truth, by the One-azwj in Whose Hand is my-saww soul!’’140
‫قال ابن عوُّبد الَب و غْيه كلم الذئب من الصحابة ثَلثة رافع بن عمْية و سلمة بن اْلكوع و أِوُّبان بن أوس اْلسلمي‬
139
140
Page 58 of 296
Ibn Abdul Bir and others, ‘The wolf spoke to three from the companions – Rafie Bin Umeyra,
and Salamah Bin Al-Akou, and Ahban Bin Aws Al Aslamy’.
‫اح بِِه أ ُِْوُّبَا ُن‬ ِ ِ ِ

َ ‫ص‬َ َ‫ب َعلَى َشاة مْن َها ف‬ َ ‫قال و لذلك تْول العرب ِو كذئب أِوُّبان يتعجوُّبون منه و ذلك أ ََّن أ ُِْوُّبَا َن بْ َن أ َْوس الْ َم ْذ ُك‬
ُ ْ‫ور َكا َن ِف َغنَم لَهُ فَ َش َّد الذئ‬
‫اَل‬ َّ ‫ع ِم ِن ِرْزقاً َرَزقَنِ ِيه‬
َ ‫اَّللُ تَ َع‬ ِ
ُ ‫ال أَ تَنْ ِز‬
َ َ‫ب َو ق‬
ُ ْ‫فَََقْ َعى لَهُ الذئ‬
He said, ‘And for that (reason) the Arabs tend to say, ‘He is like the wolf of Uhban’, astonished
from me, and that is because Uhban Bin Aws, the mentioned, was among a flock of his. The
wolf was severe upon a sheep from it. Ahban shouted at it. The wolf stood to him and said,
‘Are you snatching the sustenance away from it which Allah-azwj the Exalted has Graced?’
ِ ِ ِ ِ ‫اَّللِ ص بْي ِ ِذهِ النَّخ ََل‬

ُ ‫ت َو أ َْوَم َ بِيَدهِ ِ ََل الْ َمدينَ ِة ُيَد‬
‫ث‬ ُ ‫ب ِم ْن َِ َذا َو َر ُس‬ َ َْ َ‫ب يَتَ َكلَّ ُم ف‬ ِ ِ ‫ال أُِوُّبا ُن ما َِسعت و ََل رأَيت أ َْعج‬
َ َ َ َْ َّ ‫ول‬ ُ ‫ال أَ تَ ْع َج‬ ٌ ْ‫ب م ْن َِ َذا ذئ‬ َ َ ُ ْ َ َ ُ ْ َ َ ْ َ َْ َ‫ف‬
ِِ ِ َِّ ‫ِِبَا َكا َن و ي ُكو ُن و ي ْدعو ِ ََل‬
ُ‫اَّلل َو عوُّبَ َادته َو ََل ُُِييوُّبُونَه‬ ُ َ َ َ َ
Uhban said, ‘I have not seen anything more astonishing that this! A wolf is talking!’ It said,
‘You are being astonished from this, and Rasool-Allah-saww in between these palm trees’ - and
it gestured with its paws towards Al-Medina – ‘narrating with what has happened and will be
happening, and he-saww is calling to Allah-azwj and worshipping Him-azwj, and he-saww is not being
answered’.
.‫َّاس‬ ِِ ْ ‫ال النَِّب ص ح ِد‬ ِ َّ ِْ ْ‫ال فَ ِجَْت النَِّب ص و أَخَبتُه َِل‬

َ ‫ث به الن‬ َ ‫ت قَ َ ن‬ ُ ‫َسلَ ْم‬
ْ ‫صة َو أ‬ ُ َْ ْ َ َّ ُ َ َ‫ق‬
He (Uhban) said, ‘I came to the Prophet-saww and informed him-saww with the story and I
became a Muslim. The Prophet-saww said: ‘Narrated to the people with it!’’141 (From a non-
Shia source)
‫ب‬ َِّ ِ ِ َ ِ‫ت َِ ِذهِ ل‬

ْ َ‫ب َِبْ ِن ِ ْح َد ُاَهَا فَ َْال‬
ِ ِ ُ َ‫ت ْامرأ ََات ِن م َع ُهما ابْن‬
ِ ِ ْ ‫يح‬
َّ ِ‫ْي َع ْن أَِِب َُِريْ َرةَ أ ََّن الن‬
ِ َّ ‫و ِِف‬
َ َِ َ‫صاحوُّبَت َها َّنَا ذ‬ َ َِ ‫ب فَ َذ‬
ُ ْ‫اَهَا ْذ َجاءَ الذئ‬ َ َ َ َ‫ َكان‬:‫ال‬ َ َ‫َّب ص ق‬ َ ‫الصح‬ َ
‫ت‬ ِ ِ‫ُخرى ََِّّنَا َذِب َِبن‬
ِ ْ‫ك أَن‬ ‫اْل‬
ْ ‫ت‬ِ َ‫ت فَ َْال‬ِ ْ‫ك أَن‬
ِ ِ‫َِبن‬
ْ َ َ َْ ْ
And in the two ‘Saheeh’ (Bukhair and Muslim) – from Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘There were two women, with them were their two sons, when the
wolf came and went away with the son of one of them. This one said to her companions, ‘But
rather the wolf has gone away with your son!’ The other one said, ‘But rather it went with
your son!’
ِ ‫لس ِك‬
ِ َِ ‫ال ائْ ت ِون‬ ِ ِِ
‫َش َّْهُ بَْينَ ُك َما‬
ُ ‫ْي أ‬ َ ‫َخ َََبَات ُه بِ َذل‬
ُ َ َْ َ‫ك ف‬ ْ ََ‫ضى بِه للْ ُك ْ ََبى فَ َخَر َجتَا ِ ََل ُسلَْي َما َن بْ ِن َد ُاوَد ع ف‬
َ َْ َ‫فَتَ َحا َك َما ِ ََل َد ُاوَد ع ف‬
They both went for judgment to Dawood-as. He-as judged with it for the elder. They went to
Suleyman Bin Dawood-as and informed him-as with that. He-as said: ‘Bring me the knife, I-as shall
slice him (in two halves) between you!’
‫ضى بِِه لِل ن‬

‫ص ْغَرى‬ َ َْ َ‫اَّللُ ُِ َو ابْنُ َها ف‬
َّ ‫ك‬ َ ُ‫ص ْغَرى ََل يَْر َْح‬ ِ َ‫فَ َْال‬
‫ت ال ن‬
141
Page 59 of 296
The younger one said, ‘No! May Allah-azwj have Mercy on you-saww! It is her son’. So he-as judge
with it being for the younger one’.
ُ ُْ َ‫ط ََِّل يَ ْوَمَِذ َو َما ُكنَّا ن‬

.َ‫ول ََِّل الْ ُم ْديَة‬ ِ َِ ‫اَّللِ ما َِسعت‬
ِ ‫لس ِك‬
‫ْي قَ ن‬ ُ ْ َ َّ ‫ال أَبُو َُِريْ َرَة َو‬
َ َ‫ق‬
Abu Hureyra said, ‘By Allah-azwj! I have not heard of the knife at all except on that day, and we
were not saying except ‘the pen knife’’.142 (From a non-Shia source)
‫ْي يَ َديْ َها ِذاً َجاءَ َسائِ ٌل‬ ‫ب َْلَا يَ ِد ن‬

َ َْ‫ب ب‬
ِ ِ ِ
َ ‫يل َعلَى َساح ِل الْوُّبَ ْح ِر تَ ْغس ُل ثيَ َاِبَا َو‬
ٌّ ِ‫ص‬
ِ ِ ِ َ َ‫ب بْ ِن ُمنَوُّبِه ق‬
َ ‫ بَْينَ َما ْامَرأَةٌ م ْن بَِن ْسَرائ‬:‫ال‬
ِ ِْ‫َّجا ِر َع ْن و‬
َ ِ ‫َو ِِف َات ِر‬
َّ ‫يخ ابْ ِن الن‬
‫ب ابِْن‬ ِ ِ ُ ُْ َ‫الصِب فَجعلَت تَع ُدو خلْ َفه و ِِي ت‬ ِ ِ ‫فََ َْعَِتْه لُْمةً ِمن ر ِغيف َكا َن معها فَما َكا َن ِِبَسر‬
ُ ْ‫ب ابِْن ََي ذئ‬ ُ ْ‫ول ََي ذئ‬ َ َ ُ َ ْ ْ َ َ َّ َّ ‫ب فَالْتَ َْ َم‬ ٌ ْ‫ع م ْن أَ ْن َجاءَ ذئ‬ َ َْ َ َََ َْ َ ُ
And in ‘Tareekh’ of Ibn Al Najjar, from Wahab Bin Munabbih who said,
‘While a woman from the children of Israel was at the coast of the sea washing her clothes,
and a child of her was in front of her, when a beggar came. She gave him a morsel of bread
which was with her. It could not have been quicker before a wolf came and grabbed the child.
She went running behind it and she was saying, ‘O wolf, my son! O wolf, my son!’
َ َ‫ب َو َرَمى بِِه ِلَْي َها َو ق‬

.‫ال لُْ َمةٌ بِلُْ َمة‬ ِ ‫الصِب ِمن فَِم‬
ِ ْ‫الذئ‬ ْ َّ َّ ‫ع‬ َ ‫اَّللُ َملَكاً انْتََز‬
َّ ‫ث‬ َ ‫فَوُّبَ َع‬
Allah-azwj Sent an Angel to snatch the child from the mouth of the wolf and threw him towards
her and said, ‘A morsel for a morsel!’’143
.‫ت لُْ َمةٌ بِلُْ َمة‬ ِ ِ ِ ِ‫ َعن مال‬،‫و ِو ِِف ا ْْلِلْي ِة‬
َ َ‫ك بْ ِن ِدينَار ق‬
ْ َ‫السوُّبُ ُع فَنُودي‬ َ َْ ْ‫ت بِلُْ َمة فََل‬
َّ ‫اِا‬ َ َ‫صوُّبِياً َل ْمَرأَة فَت‬
ْ َ‫ص َّدق‬ َ ‫السوُّبُ ُع‬
َّ ‫َخ َذ‬
َ ‫ أ‬:‫ال‬ َْ َ َُ َ
And it is in (the book) ‘Al Hilya, from Malik Bin Dinar who said, ‘A lion grabbed a child of a
woman. She gave in charity with a morsel (of bread). The lion threw is and called out, ‘A
morsel for a morsel!’’144 (From a non-Shia source)
ِ َ ‫اَّللِ ص أَنَّه ركِوُّبت س ِفينةً ِِف الْوُّبح ِر فَانْ َكسرت فَركِوُّبت لَوحاً فَََخرج ِن ِ ََل أ‬ ِ ‫و روى ُُمَ َّم ُد بن الْمنْ َك ِد ِر َعن س ِفينَةَ موََل رس‬
‫ت‬ ََّ ِ ‫َس ٌد فَََقْ وُّبَ َل‬
ُ ْ‫ِل فَ ُْل‬ َ ‫ََجَة ف َيها أ‬ َ َْ ْ ُ ْ َ ْ ََ َْ َ َ ُ َُْ َّ ‫ول‬ ُ َ َْ َ ْ ُ ُْ ََ َ
.‫الس ََل ُم‬ ‫َّه‬
‫ن‬َ‫أ‬ ‫ت‬‫ن‬ ‫ن‬ ‫ظ‬‫ف‬ ‫م‬ ‫ه‬‫َه‬ ‫ث‬ ِ
‫ق‬ ‫ي‬
‫ر‬ِ َّ
ِ ‫ال‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫ن‬ ِ ‫ام‬ ‫ق‬َ
‫أ‬ ‫َّت‬ ‫ح‬ ِ
‫ه‬ ِ
‫وُّب‬ ِ
‫ك‬ ‫ن‬ ِ
‫ِب‬ ‫ن‬ِ
‫ز‬ ‫م‬ِ ‫غ‬ ‫ي‬ ‫ل‬ ‫ع‬ ‫ج‬ ‫ف‬ ‫ه‬ِ‫ئ‬ ‫ات‬ ‫ََن‬
‫أ‬ ‫و‬ ‫ص‬ ِ
‫اَّلل‬ ‫ول‬ِ ‫س‬ ِ
َ
َّ ُ ُ َْ َ َ َ ْ َ َُّ َ َّ
َ َ َ َ َْ ُ ْ َ َ َ َ َ ٌ َ َ َ َّ ُ َ ْ َ ُ َ َ ‫أ َََن‬
‫ر‬ ‫َل‬
َ ‫و‬ ‫م‬ ‫ة‬ ‫ين‬ ‫ف‬ ‫س‬
And it is reported by Muhammad Bin Al Munkadir, from Safeena,
‘A slave of Rasool-Allah-saww (said), ‘I sailed in a sip in the sea. It broke, so I sailed a plank (of
wood). It brought me to a thicket wherein was a lion. It came towards me. I said, ‘I am Sefeena,
slave of Rasool-Allah-saww, and I am lost’. It went on to nudge me with its shoulder until it
made me stand on the road. Then it grumbled. It though it is (meant), ‘The greetings’’.145
142
143
144
145
Page 60 of 296
ِ ‫َس ُد َِ َّلزْرقَ ِاء ِم ْن أ َْر‬

ِ ‫ض الش‬
.‫َّام‬ َ ‫ك فَافََْ د َسهُ ْاْل‬
ِ
َ ِ‫ال اللَّ ُه َّم َسل ْط َعلَْي ِه َك ْلوُّباً ِم ْن كِ ََلب‬
َِّ ‫ول‬
َ َْ َ‫اَّلل ص َعلَى ُعْتوُّبَةَ بْ ِن أَِِب َْلَب ف‬ ُ ‫َو َد َعا َر ُس‬
And Rasool-Allah-saww supplicated against Utba son of Abu Lahab-la. He-saww said: Cause a dog
from Your-azwj dogs to overcome upon him!’ A lion devoured him at Al-Zarqa’a from the land
of Syria’’.146 (From a non-Shia source)
َ َْ َ‫ص ْوَم َع ِة َر ِاِب ف‬

‫ال‬ ِ
َ ‫السَراةَ قَ ِريوُّباً م ْن‬
َّ ‫ت َم َع ُه َما فَنََزلْنَا‬ ِ ‫ ََتَ َّهز أَبو َْلَب و ابْنُهُ ُعْتوُّبةُ َْْنو الش‬:‫ال‬
ُ ‫َّام فَ َخَر ْج‬ َ َ َ
ِ ‫ظ أَبو نُعيم بِسنَ ِدهِ ع ِن ْاْل‬
ُ َ َ َ‫َس َود بْ ِن َِوُّبَّار ق‬
ْ َ َ ْ َ ُ ُ ‫َو َرَوى ا ْْلَاف‬
ِ
ِ ِ َّ
ُ َِ ‫ب َما أُنْ ِزلُ ُك ْم‬
ٌ‫اِنَا ُِنَا سوُّبَاع‬ ُ ِ‫الرا‬
And it is reported by Al Hafiz Abu Nueym, by his chain from Al Aswad Bin Habbar who said,
‘Abu Lahab-la and his-la son Utba prepared to go towards Syria. I went out with them. We
descended at Al Sarrah, nearby from a monastery of a monk. The monk said, ‘What made you
descend over here? There are lions over here!’
ِ ِ ِ َّ ِ‫اَجعوا متاع ُكم علَى ِ ِذه‬ ِ ِ

ُ ُ‫الص ْوَم َعة ُثَّ افْ ُر ُشوا َلبِْن َعلَْيه َو ن‬
ُ‫وموا َح ْولَه‬ َ َ ْ َ َ َ ُ َ ْ َ‫ال ِ َّن ُُمَ َّمداً َد َعا َعلَى ابِْن ف‬ َ ‫ال أَبُو َْلَب أَنْتُ ْم َعَرفْ تُ ْم س ِن َو َحْي قُ ْلنَا أ‬
َ َ‫َج ْل ق‬ َ َْ َ‫ف‬
Abu Lahab-la said, ‘You all know my-la age and my-la rights!’ We said, ‘Yes’. He-la said,
‘Muhammad-saww has supplicated against my-la son, so gather your belongings at this
monastery, then furnish for my-la son at it, and you sleep around him’.
‫ال‬
َ َْ َ‫ْسهُ ف‬ ِ َ‫وِنَا ُثَّ وث‬ ِ
َ ‫ب فَإذَا ُِ َو فَ ْو َق الْ َمتَ ِاع فَ ََِْ َع َرأ‬
َ َ َ ‫َس ُد فَ َش َّم ُو ُج‬
َ ‫ت ُعْتوُّبَةُ فَ ْو َق الْ َمتَ ِاع فَ َجاءَ اْْل‬
َ ََ ‫اع َح ََّّت ْارتَ َف َع َو ُد ْرََن َح ْولَهُ َو‬
َ َ‫ك َو ََجَ ْعنَا الْ َمت‬َ ‫فَ َف َعلْنَا ذَل‬
ِ ِ ِ
َ ‫ب َو ََلْ يَْد ْر َعلَى َغ ِْْي َذل‬
‫ك‬ ُ ‫َسْيفي ََي َك ْل‬
We did that and gathered the luggage until it was high, and we formed a circle around him,
and Utba spent the night above the luggage. The lion came and smelt our faces, then it leapt,
and behold, it was above the luggage and cut his head. He said, ‘My sword, O dog!’ And he
was not able upon other than that’.
.ُ‫َس َد فَلَ ْم ََِن ْده‬ ِ ِ ‫ال قَتلَِن فَمات ِمن س‬ ِ ِِ

َ ‫اعته َو طَلَوُّبْنَا ْاْل‬ َ ‫ضَربَهُ بِيَده‬
َ َ ْ َ َ َ َ َْ َ‫َ ْربَةً َواح َدةً فَ َخ َد َشهُ ف‬ َ َ‫َو ِِف ِرَوايَة ف‬
And in a report, ‘He struck a strike with his hand. It scratched him. He said, ‘You are killing
me!’ He died at that very time and we searched for the lion but could not find it’’.147 (From a
non-Shia source)
‫و َِّنا ساه النب ص كلوُّبا ْلنه شوُّبهه ِف رفع رجله عند الوُّبول‬
Note: And rather the Prophet-saww named it as ‘a dog’, because it resembles it in raising its leg
during the urinating.
.‫َس ِد‬ ِ ِِ ِ ِ َ َ‫يح ِه أ ََّن النَِّب ص ق‬

ِ ‫ي ِِف ص ِح‬
َ ‫ فَّر م َن الْ َم ْج ُذوم فَر َارَك م َن ْاْل‬:‫ال‬ َّ َ ‫َو َرَوى الْوُّبُ َخا ِر ن‬
146
147
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And it is reported by Al Bukahri in his (book) ‘Saheeh’ – The Prophet-saww said: ‘Flee from the
leper (like) your fleeing from the lion!’’148 (From a non-Shia source)
َّ ُ‫اَّللِ ثَِْةً َِ ََّّللِ َو تَ َونك ًَل َعلَْي ِه َو أ َْد َخلَ َها َم َعه‬
.َ‫الص ْح َفة‬ َ َ‫َخ َذ بِيَ ِد ََْم ُذوم َو ق‬
َّ ‫ال بِ ْس ِم‬ ِ
َ ‫َو ِِف َحديث‬
َ ‫آخَر أَنَّهُ ص أ‬
And in another Hadeeth – ‘He-saww held a hand of a leper and said, ‘In the Name of Allah-azwj!
I-saww trust Allah-azwj and rely upon Him-azwj!’ And he-saww entered the courtyard with him’’.149
ِ ‫ ََل يوِرد ذُو عاِة علَى م‬:‫ال‬

.‫صح‬ ِ ِ ْ ‫و جاء ِِف‬
ُ َ َ َ ُ ُ َ َ‫اْلَديث أَنَّهُ ص ق‬ ََ َ
And it has come in the Hadeeth – He-saww said: ‘Do not bring one with disability to a healthy
one’’.150 (From a non-Shia source)
.‫ك‬
َ ُ‫ك يَ َد َك فَ َْ ْد ََيَ ْعت‬ َ َ‫وم لِيُوُّبَايِ َعهُ فَلَ ْم ُيََُّد يَ َدهُ ِلَيْ ِه بَ ْل ق‬
ْ ‫ال أ َْم ِس‬ ِ
ٌ ‫َو الَّذي ذَ َكُرهُ أَنَّهُ ص أ ََاتهُ َمَْ ُذ‬
And that which he mentioned is that a leper came to him-saww in order to pledge allegiance to
him-saww, but he-saww did not extend his-as hand towards him, but said, ‘Withhold your hand,
so I-saww have accepted your allegiance’’.151 (From a non-Shia source)
ِ
ُ ِ‫ ََل تُ ِِيلُوا النَّظََر ِ ََل الْ َم ْج ُذوم َو ِذَا َكلَّ ْمتُ ُموهُ فَلْيَ ُك ْن بَْينَ ُك ْم َو بَْينَهُ ق‬:‫ال‬
.‫يد ُرْمح‬ ْ ‫َو ِِف ُم ْسنَ ِد أ‬
َّ ِ‫ أَ َّن الن‬،‫َْحَ َد‬
And in (the book) ‘Musnad’ of Ahmad’ – ‘The Prophet-saww said: ‘Do not prolong looking at the
leper, and whenever you speak to him, then let there be (a distance) of a spear’s leng between
you and him!’’152 (From a non-Shia source)
‫ول اللَّ ُه َّم ََل تُ َسلِِِْن َعلَى‬

ُ ُْ َ‫ال ص ِنَّهُ ي‬ َّ ‫َس ُد ِِف َزئِ ِْيهِ قَالُوا‬
َ َ‫اَّللُ َو َر ُسولُهُ أ َْعلَ ُم ق‬ َ ‫ول ْاْل‬
ُ ُْ َ‫ أَ تَ ْد ُرو َن َما ي‬:‫ال‬ ِ
َّ ِ‫َو َرَوى الََََِّب ِانن َو َغ ِْْيه َع ْن أَِِب َُِريْ َرةَ أ ََّن الن‬
ِ ‫أَحد ِمن أَِ ِل الْمعر‬
.‫وف‬ ُْ َ ْ ْ َ
And it is reported by Al Tabrani and others, from Abu Hureyra (well-known fabricator),
‘The Prophet-saww said: ‘Do you know what the lion is saying during its roar?’ They said, ‘Allah-
azwj and His-azwj Rasool-saww are more knowing!’ He-saww said: ‘It says, ‘O Allah-azwj! Do not Cause
me to overcome upon anyone from the people of kindness!’’153 (From a non-Shia source)
.‫َس ِد‬ ِ ِ ‫ال و َِ ْْل‬

َ ‫ب م ْن َش ِر ْاْل‬
ِ ِ ‫اف فِ ِيه ْاْلَس َد فَ ُْل أ‬
ُ َ َ َ‫َعوذُ ب َداني‬
ُ ْ َ ُ َ‫ت بَِواد َّت‬
َ ‫ ِذَا ُكْن‬:‫ال‬
َ َ‫َو َع ِن ابْ ِن َعوُّبَّاس ق‬
148
149
150
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 j
151
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 k
152
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 l
153
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 m
Page 62 of 296
And from Ibn Abbas who said, ‘Whenever you are in a valley wherein the lion is feared, then
say, ‘I seek refuge with Daniyal-as and with the pit, from the evil of the lion’’.154 (From a non-
Shia source)
‫ال‬ ٌ َ‫ٍ ِلَْي ِه فََ ََاتهُ َمل‬

َ َْ َ‫ك ف‬ ِ ْ َ‫اع تَلْ َحسهُ و تُوُّب‬ ِ ِ ِ ِ ِ ِ ‫ال ع طُرِح ِِف ا ْْل‬
َ َ‫ب أ ََّن َدانِي‬ ِ ‫أشار بذلك َِل ما رواه الْوُّبيه ِْي ِِف‬
ِ ‫الش ْع‬
ُ ‫صوُّب‬ َ ُ ُ َ‫اع فَ َج َعلَت السوُّب‬
ُ َ‫ب َو أُلْْيَت َعلَْيه السوُّب‬ُ َ ‫َ َ َ ُ َْ َ ن‬
.ُ‫ال ا ْْلَ ْم ُد ََِّّللِ الَّ ِذي ََل يَْن َسى َم ْن ذَ َكَره‬
ُ َ‫لَهُ َدانِي‬
And indication with that is to what is reported by Al Bayhaqi in ‘Al Shi’b’ – ‘Daniyal-as was
dropped in the pit and the lions were thrown upon him. The lions went on to licking and
wagging their tails towards him-as. The king came to him-as. Daniyal-as said to him: ‘The Praise
is to Allah-azwj Who does not forget the one who mentions Him-azwj!’’155 (From a non-Shia
source)
ِ َ ‫اَها ِِف جب و أَمر بِ َدانِي‬

َ ‫اَّللُ ُثَّ ا ْشتَ َهى الَِّ َع َام َو الشََّر‬
‫اب فََ َْو َحى‬ َ ‫ال فََُلْْ َي َعلَْي ِه َما فَ َم َك‬
َّ َ‫ث َما َشاء‬ َ َ َ َ ُ َُ َْ ْ‫َس َديْ ِن َو أَل‬ َ ‫ََرى أ‬ َ ‫صَر‬ َّ َ‫َو َرَوى ابْ ُن أَِِب الدننْيَا أ ََّن ُِْتَن‬
‫ض الْعَِر ِاق‬ َ َ‫ب ِ ََل َدانِي‬
ِ ‫ال بَِِ َعام َو َشَراب َو ُِ َو ِِب َْر‬ ِ ِ ِ ِ َ ‫اَّلل تَع‬
َ َِ ‫اَل ََل أ َْرميَا َو ُِ َو َلشَّام أَ ْن يَ ْذ‬ َ َُّ
And it is reported by Ibn Abu Dunya –
‘Bakht Nasr brought two lions and threw them in a pit and ordered with Daniyal-as to be
thrown upon them. He-as remained for as long as Allah-azwj so Desired. Then he-as desired the
food and the drink. Allah-azwj the Exalted Revealed to Irmiya-as, and he-as was in Syria: “Go to
Daniyal-as with food and drink and he-as is in the land of Al Iraq!”
‫ك‬ َ ‫ال أ َْر َسلَِن ِلَْي‬

َ ‫ك َربن‬ َ َ‫ك ق‬ َ َ‫ال أ َْرِميَا ق‬
َ ِ‫ال َما َجاءَ ب‬ َ َ‫ال َم ْن َِ َذا ق‬ ُ َ‫ال َدانِي‬
َ َْ َ‫ال ف‬ ُ َ‫ال َدانِي‬ ِ ُ‫ْس ا ْْل‬
َ َ‫ب َو ق‬ ِ ‫ف َعلَى َرأ‬ ِ
َ َ‫ب ِلَْيه َح ََّّت َوق‬
َ َِ ‫فَ َذ‬
He-as went to him-as until he-as paused at the top of the pit and said, ‘Daniyal-as! Daniyal-as!’ He-
as said: ‘Who is this?’ He-as said: ‘Irmiya-as!’ He-as said: ‘What have you come for?’ He-as said:
‘Your-as Lord-azwj has Sent me-as to you-as’.
‫اْلَ ْم ُد ََِّّللِ الَّ ِذي‬

ْ ‫اْلَ ْم ُد ََِّّللِ الَّ ِذي َم ْن َوثِ َق بِِه ََلْ يَ ِكلْهُ ِ ََل ِس َواهُ َو‬
ْ ‫ب َم ْن َر َجاهُ َو‬ ِ ِ َّ ِ ِ ِ َّ ِ ِ ُ َ‫ال َدانِي‬
ُ ‫ال ا ْْلَ ْم ُد ََّّلل الذي ََل يَنْ َسى َم ْن ذَ َكَرهُ َو ا ْْلَ ْم ُد ََّّلل الذي ََل َُيَي‬ َ َ‫ق‬
ً‫ان ِ ْح َساَن‬ ِ ‫َُي ِزي َِِْْلحس‬
َْ ْ
Daniyal-as said: ‘The Praise is for Allah-azwj Who does not forget the one who mentions Him-azwj!
And the Praise is for Allah-azwj Who does not disappoint the one who hopes in Him-azwj! And
the Praise is for Allah-azwj Who, one who trusts in Him-azwj, does not allocate him to anyone
else! And the Praise is for Allah-azwj Who Suffices a favour with the Favour!
ِ‫ْشف ََّرََن ب ع َد َكربِنا و ا ْْلم ُد ََِّّللِ الَّ ِذي ِو ثَِْتنا ِحْي يسوء ظَننَّا ِِبَعمالِنا و ا ْْلم ُد ََِّّلل‬
ِ ِ ِِ َّ َِ ‫َّلل الَّ ِذي َُْي ِزي‬َِِّ ‫و ا ْْلم ُد‬
ْ َ َ َ َ ْ ُ ُ ُ َ َ َُ َ ُ ْ َ َ َ ْ ْ َ ُ ُ ‫لص َِْب ََنَاةً َو غُ ْفَراَنً َو ا ْْلَ ْم ُد ََّّلل الَّذي يَك‬ َْ َ
.‫اْلِيَ ُل ِمنَّا‬
ْ ‫ْي تَ ْن َْ ِِ ُع‬ ِ ‫الَّ ِذي ِو رج ُاؤ ََن‬
‫ح‬
َ َ َ َُ
And the Praise is for Allah-azwj Who Suffices salvation and Forgiveness with patience! And the
Praise is for Allah-azwj Who Removes our harm after our distress! And the Praise is for Allah-azwj
154
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 n
155
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 o
Page 63 of 296
Who is our trusted when our thoughts are evil with our deeds! And the Praise is for Allah -azwj
Who, He-azwj would hope when the means are cut off from us!’’156 (From a non-Shia source)
156
Bihar Al-Anwaar – V 62 The book of animals - Ch 2 H 10 p
Page 64 of 296
‫ الظيب و سائر الوحوش‬3 ‫ابب‬
CHAPTER 3 – THE ANTELOPE AND REST OF THE WILD

ANIMALS
‫اب َع ْن ُُمَ َّم ِد بْ ِن َعلِي َع ْن َعلِ ِي بْ ِن ُُمَ َّمد ا ْْلَيَّا ِ َع ْن ُُمَ َّم ِد بْ ِن ُس َك ْْي َع ْن َع ْم ِرو بْ ِن ِشْر َع ْن َجابِر َع ْن‬ ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬،‫اص‬
ِ ََِّ‫ْي بْ ِن أَِِب ا ْْل‬
َ ُ ‫ص‬
ِ ِْ 1
ُ ُْ َ‫اَّللِ َما ت‬ ِ ‫ال ب عض الْ َْوِم َي ابن رس‬ ِ ِ َّ ‫ْي ع مع أَصحابِِه ِ ْذ أَقْ وُّبل ظَب ِمن‬ ْ ‫ بَيْنَا َعلِ ني بْ ُن‬:‫ال‬
‫ول‬ َّ ‫ول‬ ُ َ َ ْ َ ْ ُ ْ َ َ َْ َ‫الص ْحَراء َح ََّّت قَ َام ح َذاءَهُ َو ْحَْ َح َم ف‬ َ ٌْ َ َ َ ْ َ َ ِ ْ ‫اْلُ َس‬ َ َ‫أَِِب َج ْع َفر ع ق‬
ُ‫َِ ِذهِ الظَّْوُّبيَة‬
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Ali, from Ali
bin Muhammad Al Khayyat, from Muhammad Bin Sukeyn, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘While Ali-asws Bin Al-Husayn-asws was with his-asws companions
when a female antelope came from the desert until it stood facing him-asws and it whined. One
of the people said, ‘O son-asws of Rasool-Allah-saww! What is this female antelope saying?’
ِ ‫س َو أ ََِّنَا ََلْ تُ ْر َِ ْعهُ ِم ْن أ َْم‬

ً‫س َشْيَا‬ ِ ‫َخ َذ ِخ ْش َف َها َِْْل َْم‬ ِ
َ ‫ول ِ َّن فََُلَنً الْ َُْرش َّي أ‬
ُ ُْ َ‫ال ت‬
َ َ‫ق‬
He-asws said: ‘It is saying that so and so Qureyshi has seized its fawn yesterday and it has not
been fed anything since yesterday’.
ِ ِ ‫ث بِِه فَلَ َّما رأَتْه ْحَْحمت و َربت بِي َدي ها ُثَّ ر‬ ِ ‫ِل َِ ْْلِ ْش‬ ِ ْ ‫ث ِلَْي ِه َعلِ ني بْن ا ْْلُس‬
‫ْي ع َْلَا َو َكلَّ َم َها‬ َ ْ ‫َ َع منْ َها فَ َوَِوُّبَهُ َعل ني بْ ُن‬
َ َ َ ْ َ ْ ََ َ َ ْ َ َ ُ َ َ ‫ف فَوُّبَ َع‬ ََّ ِ ‫ْي ع أ َْرِس ْل‬ َ ُ َ ‫فَوُّبَ َع‬
ِ ِ
‫ف َم َع َها‬
ُ ‫ت َو ا ْْل ْش‬ ْ َْ َ‫ت بِيَ َديْ َها َو انَِْل‬ْ َ‫ََرب‬
َ ‫ت َو‬ ْ ‫بِ َك ََلم َْْن ِو َك ََلم َها فَتَ َح ْم َح َم‬
Ali Bin Al-Husayn-asws send a message to him: ‘Send the fawn to me’. He sent it. When it saw
her (mother), it struck with its paws, then it (fawn) fed from her. Ali Bin Al-Husayn-asws gifted
it to her and spoke to her with a speech approximate to her speech. She struck with her paws
and went away, and the fawn was with her.
ِ ‫ال دع‬ ِ َِّ ‫ول‬ ِ ‫فَ َْالُوا لَه َي ابن رس‬

.ً‫اَّللَ لَ ُك ْم َو َجَزتْ ُك ْم َخ ْْيا‬
َّ ‫ت‬ ْ َ‫اَّلل َما الَّذي قَال‬
َ َ َ َْ َ‫ت ف‬ ُ َ َْ َ ُ
They said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is that which it said?’ He-asws said:
‘She supplicate to Allah-azwj for you all and for you to be Recompensed goodly’’.157
‫س ََْ ُكلُونَهُ َِ ْْلَ ِل‬

َ ‫ال أَ لَْي‬
َ َ‫ت بَلَى ق‬ ِ
ُ ‫س الْيَ َحام َْي قُ ْل‬
ِ ‫ال ما ِو فَ َذِوُّبت أ‬
َ َْ َ‫َص ُفهُ ف‬ ُ ْ َ َ ُ َ َ َْ َ‫ٍ ف‬ِ ‫َا ع َع ِن ْاْل ِم‬ ِ ‫ت‬
َ ‫الر‬ َ َ‫ َع ْن َس ْع ِد بْ ِن َس ْعد ق‬،‫اس ُن‬
ِ ‫ الْمح‬2
ََ
ِ.‫ال ََل ِبْس بِه‬ ِ ِ
َ َ َ َ‫ت بَلَى ق‬ ُ ْ‫َو ا ْْلَْرَدل َو ْاْلَبْ َزار قُل‬
(The book) ‘Al Mahasin’ – from Sa’ad Bin Sa’ad who said,
‘I asked Al-Reza-asws about ‘Al Amas’’. He-asws said: ‘What is it?’ I went on to describe it. He-asws
said: ‘Isn’t it the doe (female antelope)?’ I said, ‘Yes’. He-asws said: ‘Aren’t you eating it with
157
Page 65 of 296
‫‪Bihar Al-Anwaar‬‬ ‫‪Volume 62‬‬ ‫‪www.hubeali.com‬‬
‫‪the vinegar and the mustard and the pepper?’ I said, ‘Yes’. He-asws said: ‘There is no problem‬‬
‫‪with it’’.158‬‬
‫– ’‪(The book) ‘Hayaat Al-Haywaan‬‬
‫‪ 3‬حياة اْليوان‪ ،‬اليحمور دابة وحشية ْلا قرَنن طويَلن كَِنما منشاران ينشر ِبما الشجر ِذا عِش و ورد الفرات ُيد الشجر ملتفة فينشرِا ِبما و‬
‫قيل ِنه اليامور نفسه و قرونه كْرون اْليل يلْيها ِف كل س نة و ِي صامتة َل َتويف فيها و لونه َِل اْلمرة و ِو أسرع من اْليل و قال اْلوِري‬
‫اليحمور ْحار الوحش و دِنه ينفع من اَلس دخاء اْلاصل ِف أحد شْي اْلنسان ِذا استعمل مع دِن الوُّبلسان نفع و ذكر ابن اْلوزي ِف كتاب العرائس‬
‫أن بعض طلوُّبة العلم خرج من بَلده فرأى شخصا ِف الِريق فلما كان قريوُّبا من املدينة الِ قصدِا قال له ذلك الشخٍ قد صار ِل عليك حق و ذمام‬
‫و أَن رجل من اْلان و ِل ِليك حاجة فْال ما ِي قال ِذا أتيت َِل مكان كذا و كذا فإنك َتد فيه دجاجا بينها ديك فاسَل عن صاحوُّبه و اش ده منه‬
‫و اذِبه فهذه حاجِ ِليك قال فْلت له َي أخي و أَن أيضا أسَلك حاجة قال و ما ِي قلت ِذا كان الشيِان ماردا َل تعمل فيه العزائم و أحل َْلذى‬
‫منا ما دواؤه فْال دواؤه أن يؤخذ قدر ف د من جلد يمور و يشد به ِِباما املصاب من يديه شدا وثيْا ث يؤخذ له من دِن السداب الَبي فتِْر ِف‬
‫أنفه اْلُين أربعا و ِف اْليسر ثَلاث فإن السالك له ُيوت و َل يعود ِليه بعده قال فلما دخلت املدينة أتيت َِل ذلك املكان فوجدت الديك لعجوز‬
‫فسَلتها بيعه فَبت فاش ديته منها ِبَعاف ُنه فلما اش ديته ُتثل ِل من بعيد و قال ِل َْلشارة اذِبه فذِبته فخرج عند ذلك رجال و نساء و جعلوا‬
‫يضرب ونن و يْولون َي ساحر فْلت لست بساحر فْالوا ِنك منذ ذِبت الديك أصيوُّبت شابة عندَن ِبن و أنه منذ سلكها َل يفارقها فِلوُّبت وترا قدر‬
‫شَب من جلد يمور و دِن السداب الَبي فَتون ِبما فشددت ِِبامي يد الشابة شدا وثيْا فصاح و قال أَن علمتك على نفسي قال ث قِرت الدِن‬
‫ِف أنفها اْلُين أربعا و ِف اْليسر ثَلاث فخر ميتا من ساعته و شفى هللا تعاَل تلك الشابة و َل يعاودِا بعده الشيِان‪.‬‬
‫‪(From a non-Shia source +Not a Hadeeth)159‬‬
‫َص َحابِِه‬ ‫ْي ع و معه ََج ِ‬ ‫ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬

‫ت قَاعداً عنْ َد َعل ِي بْ ِن ا ْْلُ َس ْ ِ َ َ َ ُ َ َ‬
‫اعةٌ م ْن أ ْ‬ ‫ال‪ُ :‬كنْ ُ‬ ‫ْي قَ َ‬ ‫‪ 4‬الدَََّلئ ُل للَََِِّب ِي‪َ ،‬ع ْن ُُمَ َّمد بْ ِن ِبْ َراِ َيم َع ْن بِ ْش ِر بْ ِن ُُمَ َّمد َع ْن ْحَُْرا َن بْ ِن أ َْع ََ‬
‫ول َِ ِذهِ الظَّْوُّبيَةُ قُ ْلنَا َما نَ ْد ِري‬ ‫ت بِ َذنَوُّبِ َها فَ َْ َ‬
‫ال َِ ْل تَ ْد ُرو َن َما تَ ُْ ُ‬ ‫ََربَ ْ‬
‫ت َو َ‬‫صْ‬ ‫صوُّبَ َ‬
‫ت ظَْوُّبيَةٌ فَتَوُّبَ ْ‬
‫فَ َجاءَ ْ‬
‫‪(The book) ‘Dalail Al Aimma-asws’ of Al Tabari – from Muhammad Bin Ibrahim, from Bishr Bin Muhammad, from‬‬
‫‪Humran Bin Ayn who said,‬‬
‫‪‘I was seated in the presence of Ali Bin Al-Husayn-asws and there was a group of his-asws‬‬
‫‪companions with him-asws. A doe (female antelope) came, and it whines and kept striking with‬‬
‫‪its tail. He-asws said: ‘Do you know what this doe is saying?’ We said, ‘We don’t know’.‬‬
‫اصَِ َاد ِخ ْشفاً َْلَا َو ِِ َي تَ ْس َلُِن أَ ْن أُ َكلِ َمهُ أَ ْن يَُرَّد ُه َعلَْي َها‬
‫ال تَ ْز ُع ُم أ ََّن َر ُج ًَل ْ‬
‫فَ َْ َ‬
‫‪He-asws said: ‘She claims that a man has hunted a fawn of hers, and she is asking me -asws to‬‬
‫‪speak to him to return it to her’.‬‬
‫ِِ‬ ‫الرج ِل فَخرج ِلَي ِه و الظَّوُّبيةُ معنا فَ َْ َ ِ‬ ‫فَ َْام و قُمنَا معهُ ح ََّّت جاء ِ ََل َ ِ‬
‫َس َلُ َ‬
‫ك أَ ْن تَ ُرَّد ُه‬ ‫ْي ع ِ َّن َِذه الظَّْوُّبيَةَ َز َع َم ْ‬
‫ت َك َذا َو َك َذا َو أ َََن أ ْ‬ ‫اْلُس ْ ِ‬
‫ال لَهُ َعل ني بْ ُن ْ َ‬ ‫ب َّ ُ َ َ َ ْ َ َْ َ ََ‬ ‫َ َ ْ ََ َ َ َ َ‬
‫َعلَْي َها‬
‫‪158‬‬
‫‪Bihar Al-Anwaar – V 62 The book of animals - Ch 3 H 2‬‬
‫‪159‬‬
‫‪Bihar Al-Anwaar – V 62 The book of animals - Ch 3 H 3‬‬
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He-asws stood up and we stood up with him-asws until he-asws came to the door of a man. He
came out to him-asws and the doe was with us. Ali Bin Al-Husayn-asws said to him: ‘This doe
claims such and such, and I-asws ask you to return it to her’.
‫ول‬ ِ ْ ‫ال َعلِ ني بْن ا ْْلُس‬

ُ ُْ َ‫ْي َِ ْل تَ ْد ُرو َن َما ت‬ َ َْ َ‫ت َُتَ ِرُك ذَنَوُّبَ َها ف‬ ِ ِ َ ‫اْلِ ْشف و سيَّوُّبه و م‬
ُ ‫ضت الظَّْوُّبيَةُ َو ا ْْل ْش‬
ْ َ‫ف َم َع َها َو أَقْ وُّبَل‬
ِ ِ ‫الرجل مس ِرعاً داره و أ‬
َ َ ُ َ َ َ َ ْ ‫َخَر َج لَْيه‬ْ َ َُ َ ْ ُ ُ ُ َّ ‫فَ َد َخ َل‬
َ ُ
‫فَ ُْ ْلنَا َما نَ ْد ِري‬
The man quickly entered his house and brought the fawn out to him-asws and laid it down, and
the doe went away, and the fawn was with it, and she went on to wag her tail. Ali Bin Al-
Husayn-asws said: ‘Do you know what she is saying?’ We said, ‘We don’t know’.
.‫ْي َك َما َرَّد َعلَ َّي َولَ ِدي‬

ِ ْ ‫صْوُّبتُم َعلَيْ ِه أ َْو ُك َّل َغائِب و ُك َّل َسوُّبَب تَر ُجونَهُ و َغ َفر لِ َعلِ ِي بْ ِن ا ْْلُس‬
َ َ َ ْ َ
ِ
ْ ‫اَّللُ َعلَْي ُك ْم ُك َّل َحق ُغ‬ ُ ُْ َ‫ال ِ َِّنَا ت‬
َّ ‫ول َرَّد‬ َ َْ َ‫ف‬
He-asws said: ‘She is saying, ‘May Allah-azwj Return to you all every right you have been usurped
upon, or every absentee, and every means you hope for, and may He-azwj Forgive for Ali-asws
Bin Al-Husayn-asws for having returned my child to me’’.160
‫ول ِِف ُُْم ِرم َك َسَر َرََ ِعيَةَ ظَ ْب‬

ُ ُْ َ‫ ذكر ابن خلكان ِف ترَجة جعفر الصادق ع أَنَّهُ َسَ ََل أ َََ َحنِي َفةَ َما ت‬،‫ حياة اْليوان‬5
(The book) ‘Hayaat Al-Haywaan’ – Ibn Khalkan as mentioned in a translation of Ja’far Al-
Sadiq-asws having asked Abu Haneefa, ‘What are you saying regarding one in Ihraam breaking
front teeth of an antelope?’
ٌّ َِ‫ثرََعيَةٌَ َو ُِ َو ث‬
.ً‫ن أَبَدا‬ َ ُ َ َْ َ َْ َ‫اَّللِ ََل أ َْعلَ ُم فِ ِيه ف‬
ِ ‫ال ِ َّن الظَّب ََل ي ُكو ُن لَه رَعيا‬ َّ ‫ول‬ ِ ِ
ِ ‫ت رس‬
ُ َ ْ‫ال ََي ابْ َن بن‬
َ َْ َ‫ف‬
He said, ‘O son-asws of daughter-asws of Rasool-Allah-saww! I don’t know regarding it’. He-asws said:
‘The antelope, there do not happen to be any front teeth for it, and it is of molars, for ever’’.161
Note: Antelope are ruminants, so have well-developed molar teeth, which grind cud (food
balls stored in the stomach) into a pulp for further digestion. They have no upper incisors, but
rather a hard upper gum pad, against which their lower incisors bite to tear grass stems and
leaves.
َِّ ‫ول‬ ْ ‫س بْ ِن َمالِك َو الْوُّبَْي َه ِْ ني ِِف ُسنَنِ ِه َع ْن أَِِب َسعِيد‬

َ َ‫اْلُ ْد ِر ِي ق‬ ِ َ‫ن َو الََََِّب ِانن ِِف ُم ْع َج ِم ِه ْاْل َْو َس ِط َع ْن أَن‬
‫ادوا‬
ُ‫ص‬ َ ‫اَّلل ص َعلَى قَ ْوم قَ ْد‬ ُ ‫ َمَّر َر ُس‬:‫ال‬ ‫َّارقُِِْ ن‬
َ ‫َو َرَوى الد‬
‫ود ِلَْي ِه ْم‬ ِ ِ َ‫ان ف‬ ِ ‫َعت و ِِل ِخ ْش َف‬ ِ َِّ ‫ول‬ ِ
ْ َ‫نوِا ِ ََل َع ُمود فُ ْسَِا فَ َْال‬
ُ ‫استََْذ ْن ِِل أَ ْن أ ُْرَ َع ُه َما ُثَّ أ‬
َ ‫َع‬ ْ َ ُ ْ َ ‫اَّلل ِن َو‬ َ ‫ت ََي َر ُس‬ َ ‫ظَْوُّبيَةً َو َشد‬
And it is reported by Al Daraqutny, and Al Tabrany in his ‘Mu’jam Al Awsat’ – from Anas Bin Malik (well-known
fabricator), and Al Bayhaqi in his ‘Sunan’ from Abu Saeed Al Khudry who said,
‘Rasool-Allah-saww passed by a people who had hunted a doe (female antelope) and tied her
to a pillar of a tent. She said, ‘O Rasool-Allah-saww! I gave birth and there are two fawn for me.
Seek permission for me to feed them, then I shall return to them’.
160
161
Page 67 of 296
َِّ ‫ول‬ ِ
‫ال ص أَ ََن‬
َ َ‫اَّلل ق‬ َ ‫ال ص َخلنوا َعْن َها َح ََّّت َََِِْ ِخ ْش َفْي َها تُْر َِ ُع ُه َما َو ََِِْ ِلَْي ُك ْم قَالُوا َو َم ْن لَنَا بِ َذل‬
َ ‫ك ََي َر ُس‬ َ َْ َ‫ف‬
He-saww said: ‘Free her until she goes to her fawn and feeds them, and she will come back to
you’. They said, ‘And who is for us (as a guarantor) with that, O Rasool-Allah-saww?’ He-saww
said: ‘I-saww am!’
.‫اَّللِ فَ َخلنوا َعنْ َها فََطْلَ َْ َها‬

َّ ‫ول‬َ ‫ك ََي َر ُس‬ ِ
َ َ‫ال ص أَ تَوُّبِ ُيعونِ َيها قَالُوا ِ َي ل‬ َ ُْ َ‫ت ِلَْي ِه ْم فََ َْوث‬
َ َْ َ‫وِا ف‬ ْ ‫َ َعْت ُه َما ُثَّ َع َاد‬
َ ‫ت فََ َْر‬ َ ُْ َ‫فََطْل‬
ْ َ‫وِا فَ َذ َِوُّب‬
They untied her. She went and fed them, then returned to them. They tied her. He-saww said;
‘Will you sell her to me-saww?’ They said, ‘It is yours-saww, O Rasool-Allah-saww!’ They untied her,
and he-saww freed her’’.162 (From a non-Shia source)
َِّ ‫ول‬
.‫اَّلل ص‬ ُ ُْ َ‫اَّلل ص َرأَيْتُ َها تُ َسوُّبِ ُح ِِف الََِْبيَِّة َو ِِ َي ت‬
َّ ‫ول ََل ِلَهَ ََِّل‬
ُ ‫اَّللُ ُُمَ َّم ٌد َر ُس‬ َِّ ‫ول‬ َ َ‫َو ِِف ِرَوايَة َع ْن َزيْ ِد بْ ِن أ َْرقَ َم ق‬
ُ ‫ لَ َّما أَطْلَ َْ َها َر ُس‬:‫ال‬
And in a report from Zayd Bin Arqam who said,
‘When Rasool-Allah-saww freed her, I saw her glorifying in the wilderness, and she was saying,
‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj!’’163 (From a non-
Shia source)
ْ َ‫ت فَِإ َذا ظَوُّبْيَةٌ َم ْوثُوقَةٌ فَ َْال‬

‫ت‬ َ ‫ت فَلَ ْم يََر أَ َحداً ُثَّ الْتَ َف‬
َِّ ‫ول‬
َ ‫اَّلل فَالْتَ َف‬ َ ‫الص ْحَر ِاء فَِإ َذا ُمنَاد يُنَ ِادي ََي َر ُس‬ َِّ ‫ول‬
َّ ‫اَّلل ص ِِف‬ ْ َ‫َو َرَوى الََََِّب ِانن َع ْن أُِم َسلَ َمةَ قَال‬
ُ ‫ت َكا َن َر ُس‬
ِ‫اَّلل‬
َّ ‫ول‬َ ‫ْاد ُن ِم ِن ََي َر ُس‬
And it is reported by Al Tabrani,
‘From Umm Salama-ra having said, ‘Rasool-Allah-saww was in the desert when a caller called
out, ‘O Rasool-Allah-saww!’ He-saww turned around but did not see anyone. Then he-saww turned,
and there was a tied doe (female antelope). She said, ‘Come near me, O Rasool-Allah-saww!’
ِ ِ ِ ِ ِ َ َْ َ‫فَ َد ََن ِمنْ َها ف‬

َ ‫ب ِلَْي ِه َما فََ ُْر َِ َع ُه َما ُثَّ أ َْرج َع ِلَْي‬
‫ك‬ ِ ْ َ‫ك فَ َْال‬
َ َِ ‫ت َّن ِِل خ ْش َفتْْي ِف َِ َذا ا ْْلَوُّبَ ِل فَ َخل ِن َح ََّّت أَ ْذ‬ َ ُ‫اجت‬
َ ‫ال َما َح‬
He-saww near her. He-saww said: ‘What is your need?’ She said, ‘There are two fawns for me in
this mountain. Until me until I go to them and feed them, then I shall return to you-saww’.
‫اب الْ َعشَّا ِر ِ ْن ََلْ أَفْ َع ْل‬ ِ َّ ْ َ‫ْي فَ َْال‬ِ َِّ ‫ول‬
َ ‫اَّللُ َع َذ‬
َّ ‫ن‬ َ َ‫ت َعذب‬ َ ‫اَّلل ص َو تَ ْف َعل‬ ُ ‫ال َر ُس‬
َ َْ َ‫ف‬
Rasool-Allah-saww said: ‘And you will do so?’ She said, ‘May Allah-azwj Punish me with the
punishment of the tax (tithe) collectors if I don’t do so!’
ِِ ِ َ َ‫اَّللِ ق‬ ‫ت فََ َْوثَ َْ َها َو انْتَوُّبَهَ ْاْل َْعَرِ ن‬ ِ ‫فََطْلَ َْها فَ َذِوُّبت فَََرَع‬
ْ ‫ال نَ َع ْم تُِْل ُق َِذه فََطْلَ َْ َها فَ َخَر َج‬
‫ت تَ ْع ُدو َو‬ َّ ‫اجةٌ ََي َر ُسو َل‬
َ ‫ك َح‬
َ َ‫ال أَ ل‬
َ َْ َ‫اِب ف‬ ْ ‫ت خ ْش َفيْ َها ُثَّ َر َج َع‬ ْ َ َ ْ ْ ََ َ
ِ.‫اَّلل‬
َّ ‫ول‬ ُ ‫َّك َر ُس‬ َّ ‫ول أَ ْش َه ُد أَ ْن ََل ِلَهَ ََِّل‬
َ ‫اَّللُ َو أَن‬ ُ ُْ َ‫ت‬
162
163
Page 68 of 296
He-saww freed her. She went and fed her fawns, then returned. He -saww tied her, and the
Bedouin alerted him-saww. He said, ‘Is there any need for you, O Rasool-Allah-saww?’ He-saww
said: ‘Yes. Free this one!’ He freed her. She went out rushing and saying, ‘I testify that there
is no god except Allah-azwj, and you-saww are Rasool-saww of Allah-azwj!’’164 (From a non-Shia
source)
‫ب فََ ُْر َِ َع ِخ ْش ِفي ُثَّ أ َْرِج َع فََْ دبُُِِن‬ ِ َِّ ‫ول‬

َ َِ ‫اَّلل َخل ِن َح ََّّت أَ ْذ‬
ِ
ْ َ‫َّب ص بِظَْوُّبيَة َم ْربُوطَة ِ ََل خوُّبَاء فَ َْال‬
َ ‫ت ََي َر ُس‬ َ َ‫َو ِِف َدََلئِ ِل النوُّبَُّوةِ لِلْوُّبَْي َه ِْ ِي َع ْن أَِِب َسعِيد ق‬
‫ َمَّر النِ ن‬:‫ال‬
And in (the book) ‘Dalail Al Nubuwwah’ of Al Bayhaqi, from Abu Saeed who said,
‘The Prophet-saww passed by a doe (female antelope) tied to a tent. She said, ‘O Rasool-
Allah-saww! Untie me until I go and feed my two fawns, then I shall return, so you -saww can tie
me’.
‫اَّللِ ص‬
َّ ‫ول‬ُ ‫َ ْر ِع َها فَ َربََِ َها َر ُس‬
َ ‫ت َما ِِف‬
ْ‫ض‬َ ‫ت َو قَ ْد نَ َف‬
ِ
ْ َ‫ت ََِّل قَل ًيَل َح ََّّت َجاء‬
ْ َ‫ت لَهُ فَ َحلَّ َها فَ َما َم َكث‬ َ ََ‫صْي ُد قَ ْوم َو َربِيَِةُ قَ ْوم ف‬
ْ ‫َخ َذ َعلَْي َها فَ َحلَ َف‬ َ ‫ال ص‬
َ َْ َ‫ف‬
He-saww said: ‘Prey of a (another) people and a tied up by a (another) people’. He-saww took
upon her to oath to him-saww. She took an oath. It was not long except a little until she came
(back), and she had depleted whatever was in her udders. Rasool-Allah-saww tied her.
.ً‫ت َما تَ ْعلَ ُمو َن َما أَ َكلْتُ ْم ِمنْ َها َِسيناً أَبَدا‬ ِ ِ
ِ ‫ت الْوُّبهائِم ِمن الْمو‬ َ َ‫وِا لَهُ فَ َحلَّ َها ُثَّ ق‬ ِ ِ ‫ُثَّ أَتَى ِخوُّباء أ‬
ْ َ َ ُ َ َ ‫ال ص لَ ْو َعل َم‬ َ ُ‫استَ ْوَِوُّبَ َها منْ ُه ْم فَ َوَِوُّب‬
ْ َ‫َص َحاِبَا ف‬
ْ ََ
Then the owners of the tent came. He-saww sought to have her gifted from them. They gifted
her to him-saww. He-saww untied her, then he-saww said: ‘If the beasts knew from the death what
you are knowing, you would not have eaten a fat one from them’’.165 (From a non-Shia source)
164
165
Page 69 of 296
‫أبواب الصيد و الذابئح و ما حيل و ما حيرم من احليوان و غريه‬
CHAPTERS ON THE HUNTING AND THE

SLAUGHTER AND WHAT IS PERMISSIBLE AND
WHAT IS PROHIBITED FROM THE ANIMALS AND
OTHERS
‫ جوامع ما حيل و ما حيرم من املأكوالت و املشروابت و حكم املشتبه ابحلرام و ما اضطروا إليه‬1 ‫ابب‬
CHAPTER 1 – A SUMMARY OF WHAT IS PERMISSIBLE AND

WHAT IS PROHIBITED FROM THE FOODS AND DRINKS, AND
RULINGS OF THE SUSPECTED (ITEMS) AND WHAT ONE IS
DESPERATE TO
‫اآلايت‬
The Verses –
ِ ‫الس‬
ِ ‫ماء ماء فَََخرج بِِه ِمن الثَّمر‬
‫ات ِرْزقاً لَ ُك ْم‬ َ َ َ َْ ً َّ ‫ض فِراشاً َو‬
َّ ‫السماءَ بِناءً َو أَنْ َزَل ِم َن‬ ِ
َ ‫الوُّبْرة الَّذي َج َع َل لَ ُك ُم ْاْل َْر‬
(Surah) Al Baqarah : Who Made the earth a resting place for you and the sky a canopy and
(Who) Sends down water from the sky then brings forth the fruits by it as a sustenance for
you; [2:22].
ِ ‫و قال تعاَل ُِ َو الَّ ِذي َخلَ َق لَ ُك ْم ما ِِف ْاْل َْر‬

َِ ‫ض‬
ً‫َجيعا‬
And the Exalted Said: He is the (One) Who Created for you the entirety of what is in the earth
[2:29].
ِ‫اَّلل‬
َّ ‫و قال تعاَل ُكلُوا َو ا ْشَربُوا ِم ْن ِرْزِق‬
And the Exalted Said: “Eat and drink from the Grace of Allah [2:60].
ْ
ِ ‫َلَل طَيِوُّباً و َل تَتَّوُّبِعوا خُِو‬
ِ ‫ات الشَّي‬
ٌ ِ‫ِان ِنَّهُ لَ ُك ْم َع ُد ٌّو ُموُّب‬
‫ْي‬ ُ ُ َ ِ ‫َّاس ُكلُوا َُِّا ِِف ْاْل َْر‬
ً ‫ض َح‬ ُ ‫و قال تعاَل َي أَين َها الن‬
And the Exalted Said: O you people! Eat from what is in the earth, lawful, good, and do not
follow the footsteps of Satan; he, for you all, is a Clarified enemy [2:168].
‫وُّبات ما َرَزقْنا ُك ْم َو ا ْش ُكُروا ََِّّللِ ِ ْن ُكْنتُ ْم ِ ََّيهُ تَ ْعوُّبُ ُدو َن‬

ِ ِ‫و قال سوُّبحانه َي أَينها الَّ ِذين آمنُوا ُكلُوا ِمن طَي‬
ْ َ َ َ
Page 70 of 296
And the Glorious Said: O you those who are believing! Eat from the good (things) what We
Provided you (with), and give thanks to Allah if it is Him you are worshipping [2:172].
‫ور َرِح ٌيم‬ ْ ‫اَّللِ فَ َم ِن‬

َّ ‫اََُِّر َغ ْ َْي َ َو َل عاد فََل ِ ْثَ َعلَْي ِه ِ َّن‬
ٌ ‫اَّللَ َغ ُف‬ َّ ‫َّم َو َْلْ َم ا ْْلِْن ِزي ِر َو ما أ ُِِ َّل بِِه لِغَ ِْْي‬
َ ‫ََِّّنا َحَّرَم َعلَْي ُك ُم الْ َمْيتَةَ َو الد‬
But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh of the swine, and
whatever is dedicated with for other than Allah. But the one who is desperate, without
coveting nor transgressing, so there is no sin upon him. Surely Allah is Forgiving, Merciful
[2:173].
ِِ ِ ِ ِِ ِ ِ َِّ ِ‫عام كا َن ِح اَل لِوُّبَِن ِ ْسرائ‬

ِ َِّ‫آل عمران ُك نل ال‬
َ ‫يل َعلى نَ ْفسه م ْن قَ ْوُّب ِل أَ ْن تُنََّزَل الت َّْوراةُ قُ ْل فََْتُوا َِلتَّ ْوراة فَاتْلُوِا ِ ْن ُكْنتُ ْم صادق‬
‫ْي‬ ُ ‫يل َل ما َحَّرَم ْسرائ‬
َ
(Surah) Aal e Imran-as: All food was Permissible for the Children of Israel except that which
Israel had forbidden upon itself from before the Revelation of the Torah. Say: ‘So come with
the Torah and recite it if you are truthful!’ [3:93].
‫ك ُِ ُم الظَّالِ ُمو َن‬

َ َِ‫ك فََُول‬
ِ ِ
َ ‫ب ِم ْن بَ ْعد ذل‬
ِ َِّ ‫فَم ِن افْ دى علَى‬
َ ‫اَّلل الْ َكذ‬ َ َ َ
So the one who forges the lie upon Allah from after that (establishment of truth), they are
the unjust ones [3:94].
‫الصْي ِد َو أَنْتُ ْم ُحُرٌم‬

َّ ‫عام ََِّل ما يُتْلى َعلَْي ُك ْم َغ ْ َْي ُُِملِي‬
ِ ْ‫ت لَ ُكم َِبِيمةُ ْاْلَن‬ ِ
َ ْ ْ َّ‫املائدة أُحل‬
(Surah) Al Maidah: Permissible for you are beasts of the livestock except what has been
recited upon you, other than the hunting of domesticated (animals) while you are in Ihram;
[5:1].
‫السوُّبُ ُع ََِّل ما ذَ َّكْيتُ ْم‬

َّ ‫يحةُ َو ما أَ َك َل‬ ِ ِ ِ ِِ َِّ ‫و قال تعاَل ح ِرمت علَي ُكم الْميتةُ و الدَّم و َْلم ا ْْلِْن ِزي ِر و ما أ ُِِ َّل لِغَ ِْي‬
َ َِّ‫اَّلل به َو الْ ُمْن َخن َْةُ َو الْ َم ْوقُو َذةُ َو الْ ُم ََ دديَةُ َو الن‬ ْ َ ُ ْ َ ُ َ َْ َ ُ ْ َ ْ َ ُ
ِ ِ
‫ب َو أَ ْن تَ ْستَْ ِس ُموا َِْْل َْزَلم ذل ُك ْم ف ْس ٌق‬
ِ
ُ ‫َو ما ذُبِ َح َعلَى الن‬
ِ ‫نص‬
And the Exalted Said: Prohibited unto you is the dead, and the blood and meat of the pig,
and whatever has been dedicated for other than Allah with, and the strangled, and the
beaten, and the fallen, and the gored, and what the predators have eaten (from), except
what you have purified; and what is slaughtered upon the altars and that which you are
apportioning with the arrows, that is a transgression. [5:3].
‫ور َرِح ٌيم‬ َّ ‫صة َغ ْ َْي ُمتَجانِف ِِْل ْث فَِإ َّن‬

ٌ ‫اَّللَ َغ ُف‬ َ ‫اََُِّر ِِف َْْ َم‬
ْ ‫َِل قوله تعاَل فَ َم ِن‬
But the one who is desperate during hunger without inclination to sin, then Allah is
Forgiving, Merciful [5:3].
ِ ِ
ُ ِ‫ك ما ذا أُح َّل َْلُْم قُ ْل أُح َّل لَ ُك ُم الَِّي‬
‫وُّبات‬ َ َ‫يَ ْسََلُون‬
They are asking you as to what is that (which is) Permissible for them. Say: ‘Permissible for
you are the good things [5:4].
Page 71 of 296
‫عام ُك ْم ِح ٌّل َْلُْم‬ ِ ِ‫و قال الْيوم أ ُِح َّل لَ ُكم الَِّيِوُّبات و طَعام الَّ ِذين أُوتُوا الْك‬
ُ َ‫تاب ح ٌّل لَ ُك ْم َو ط‬
َ َ ُ َ ُ ُ َ َْ
And Said: Today the good things are Permissible for you, and the food of those Given the
Book is Permissible for you, [5:5].
ِ ‫اَّللَ َل ُِي ن‬
َّ ‫اَّللُ لَ ُك ْم َو َل تَ ْعتَ ُدوا ِ َّن‬ ِ ِ َّ
‫ين‬
َ ‫ب الْ ُم ْعتَد‬ َ ‫ين َآمنُوا َل َُتَ ِرُموا طَيِوُّبات ما أ‬
َّ ‫َح َّل‬ َ ‫و قال تعاَل َي أَين َها الذ‬
And the Exalted Said: O you who believe! Do not be prohibiting yourselves the good things
what Allah has Permitted for you nor be excessive; surely Allah does not Love the exceeders
[5:87].
‫اَّللَ الَّ ِذي أَنْتُ ْم بِِه ُم ْؤِمنُو َن‬

َّ ‫َلَل طَيِوُّباً َو اتَّ ُْوا‬ َّ ‫َو ُكلُوا َُِّا َرَزقَ ُك ُم‬
ً ‫اَّللُ َح‬
And eat from what Allah has Graced you of the Permissible, good; and fear Allah Whom you
are believing in [5:88].
ِ ِ َّ ‫ات جناح فِيما طَعِموا ِذا ما اتَّ َْوا و آمنُوا و ع ِملُوا‬

ِ ِ َّ ‫و قال تعاَل لَيس علَى الَّ ِذين آمنُوا و ع ِملُوا‬
ُ‫اَّلل‬ ْ ‫الصاْلات ُثَّ اتَّ َْ ْوا َو َآمنُوا ُثَّ اتَّ َْ ْوا َو أ‬
َّ ‫َح َسنُوا َو‬ َ َ َ َ ْ َ ُ ٌ ُ ‫الصاْل‬ َ َ َ َ َ َ ْ
‫ْي‬ِِ ‫ُِي ن‬
َ ‫ب الْ ُم ْحسن‬
And the Exalted Said: There isn’t a blame upon those who are believing and are doing
righteous deeds regarding what they are consuming, when they are fearing and are
believing and are doing righteous deeds. Then they are fearing and believing, then they are
fearing and being good (to others), and Allah Loves the good doers [5:93].
‫وُّباب لَ َعلَّ ُك ْم تُ ْفلِ ُحو َن‬

ِ ْ‫ُوِل ْاْلَل‬
ِ ‫اَّللَ َي أ‬ ِ ِ‫ك َكثْرةُ ا ْْلَوُّب‬
َّ ‫يث فَاتَّ ُْوا‬ َ َ َ‫ب َو لَ ْو أ َْع َجوُّب‬
ِ ُ ِ‫و قال تعاَل قُ ْل َل يَ ْستَ ِوي ا ْْلَوُّب‬
ُ ‫يث َو الَِّي‬
And the Exalted Said: Say: ‘The bad and the good are not equal, and even though the
abundance of the bad fascinates you’. Therefore fear Allah, O ones of understanding,
perhaps you would be successful [5:100].
َّ َ‫اَّللِ َعلَْي ِه َو قَ ْد ف‬ ِ ِ
َ َّ‫ضلنو َن ِِب َِْوائِ ِه ْم بِغَ ِْْي ِعلْم ِ َّن َرب‬
‫ك ُِ َو‬ ِ ‫اَُِ ِررُُْت ِلَي ِه و ِ َّن َكثِْياً لَي‬
ُ
ِ
َ ْ ْ ْ ‫ص َل لَ ُك ْم ما َحَّرَم َعلَْي ُك ْم ََّل َما‬ ْ ‫اْلنعام َو ما لَ ُك ْم أَََّل ََْ ُكلُوا َُّا ذُكَر‬
َّ ‫اس ُم‬
‫ين‬ ِ ِ
َ ‫أ َْعلَ ُم َلْ ُم ْعتَد‬
(Surah) Al Anaam: And what reason is there for you that you should not be eating from what
Allah’s Name has been mentioned upon and He has Detailed for you what is Prohibited unto
you, except what you are desperate towards? And that many are being strayed by their
whims without knowledge. Surely your Lord, He is more Knowing with the exceeders
[6:119].
‫شاِباً َو َغ ْ َْي ُمتَشابِه ُكلُوا ِم ْن ََُِرهِ ِذا أَََُْر َو آتُوا‬

ِ ‫الزي تو َن و النرَّما َن مت‬ ِ ‫الزر‬ ِ
َُ َ ُْ َّ ‫ع ُْْتَلفاً أُ ُكلُهُ َو‬ ْ ‫ُِ َو الَّذي أَنْ َش َ َجنَّات َم ْعُروشات َو َغ ْ َْي َم ْعُروشات َو الن‬
َ ْ َّ ‫َّخ َل َو‬
ِ ‫صادهِ َو َل تُ ْس ِرفُوا ِنَّهُ َل ُِي ن‬
ِ ‫حَّْه ي وم ح‬
َ ‫ب الْ ُم ْس ِرف‬
‫ْي‬ َ َ َْ ُ َ
And He is the One Who Produces gardens, trellised and without trellises, and the palm trees,
and the crops of different foods, and the olives, and the pomegranates resembling and
Page 72 of 296
without resemblance. Eat from its fruits when its yields and give His Right on the day of its
harvest, and do not be extravagant. He does not Love the extravagant ones [6:141].
ِ ‫اَّلل و َل تَتَّوُّبِعوا خُِو‬

ِ ‫ات الشَّي‬ ِ ِ ِ
ٌ ِ‫ِان ِنَّهُ لَ ُك ْم َع ُد ٌّو ُموُّب‬
‫ْي‬ ْ ُ ُ َ َُّ ‫َو م َن ْاْلَنْعام َْحُولَةً َو فَ ْرشاً ُكلُوا َُّا َرَزقَ ُك ُم‬
And from the cattle (He Created) carriers and (for) consumption. Eat from what Allah Graced
you and do not be following the footsteps of the satan, he is a clear enemy for you [6:142].
ِِ ِ ِ ْ َ‫ت َعلَْي ِه أ َْرحا ُم ْاْلُنْثَي‬ ِ ْ َ‫آلذ َكريْ ِن َحَّرَم أَِم ْاْلُنْثَي‬ ِ ِ ِ َّ ‫َُانِيةَ أ َْزواج ِمن‬
َ ‫ْي نَوُّبَُِ ِون بِعلْم ِ ْن ُكْنتُ ْم صادق‬
‫ْي‬ ْ َ‫ْي أ ََّما ا ْشتَ َمل‬ َّ ِ ِ
َ ‫الضَْن اثْنَ ْْي َو م َن الْ َم ْعز اثْنَ ْْي قُ ْل‬ َ َ
Consider) pairs of eight – (for) two from the sheep and two from the goats, Say: ‘Is it the
two males He Prohibited, or the two females, or what is contained in the wombs of the two
females? Inform me with knowledge if you were truthful’ [6:143].
‫اَّللُ ِِبذا فَ َم ْن أَظْلَ ُم َُِّ ِن افَْ دى‬ َّ ‫ْي أ َْم ُكنْتُ ْم ُش َهداءَ ِ ْذ َو‬
َّ ‫صا ُك ُم‬ ِ ْ َ‫حام ْاْلُنْثَي‬ ِ
ُ ‫ت َعلَيْه أ َْر‬ ِ ْ َ‫آلذ َكريْ ِن َحَّرَم أَِم ْاْلُنْثَي‬
ْ َ‫ْي أ ََّما ا ْشتَ َمل‬ َّ ِ ِ ِ ِ ِِ ِ
َ ‫َو م َن ْاْلب ِل اثْنَ ْْي َو م َن الْوُّبَ َْر اثْنَ ْْي قُ ْل‬
ِِ ِ َّ ‫َّاس بِغَ ِْْي ِعلْم ِ َّن‬ ِ ِ ِ َِّ ‫علَى‬
َ ‫اَّللَ َل يَ ْهدي الْ َْ ْوَم الظَّالم‬
‫ْي‬ َ ‫اَّلل َكذًَ ليُض َّل الن‬ َ
And (for) two from the camels and two from the cows, say, ‘Is it the two males He Forbade
or the two females, or what is contained in the wombs of the two females? Or were you
witnesses when Allah Advised you with this? So who is more unjust than the one who
fabricates a lie upon Allah in order to stray the people without (having any) knowledge?
Surely, Allah does not Guide the unjust people’ [6:144].
ْ ‫اَّللِ بِِه فَ َم ِن‬

‫اََُِّر‬ َّ ‫س أ َْو فِ ْسْاً أ ُِِ َّل لِغَ ِْْي‬ ِ ِ ِ ِ َِّ ِ ِ ‫قُل َل أ َِج ُد ِِف ما أ‬
ََّ ِ ‫ُوح َي‬
ٌ ‫ِل ُُمََّرماً َعلى طاعم يَِْ َع ُمهُ َل أَ ْن يَ ُكو َن َمْيتَةً أ َْو َدماً َم ْس ُفوحاً أ َْو َْلْ َم خنزير فَإنَّهُ ر ْج‬ ْ
‫ور َرِح ٌيم‬‫ف‬ ‫غ‬ ‫ك‬
ٌ ُ َ َ ََّ َ‫ب‬
‫ر‬ َّ
‫ن‬ ِ
‫إ‬ ‫ف‬ ‫عاد‬ ‫َل‬ ‫و‬
َ َ ْ ‫َغ‬
َ ‫ْي‬
Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten except if
it happens to be dead, or blood burst forth, or meat of pig, for it is an uncleanness or a
transgression, dedicated with for other than Allah. But the one who is desperate, without
rebelling nor exceeding, then your Lord is Forgiving, Merciful’ [6:145].
ِ ِ ِ ِ َّ
‫ناِ ْم‬ َ ‫ط بِ َعظْم ذل‬
ُ ْ‫ك َجَزي‬ ْ ‫ورَُها أَ ِو ا ْْلَواَي أ َْو َما‬
َ َ‫اختَل‬ ْ َ‫وم ُهما ََِّل ما َْحَل‬
ُ ‫ت ظُ ُه‬ َ ‫ِادوا َحَّرْمنا ُك َّل ذي ظُُفر َو م َن الْوُّبَ َْ ِر َو الْغَنَِم َحَّرْمنا َعلَْي ِه ْم ُش ُح‬ُ ‫ين‬َ ‫َو َعلَى الذ‬
ِ َ‫بِوُّبغْيِ ِهم و ِ ََّن ل‬
‫صادقُو َن‬ َْ َ
And to those Jews We Prohibited all with claws; and from the cows and the sheep we
Prohibited upon them both their meats except what their backs carried, or the entrails, or
what was mixed with bones. That was Our Recompense due to their rebellion, and We are
Truthful [6:146].
‫ش قَلِ ًيَل ما تَ ْش ُكُرو َن‬ ِ ِ ِ ‫اْلعراف َو لَ َْ ْد َم َّكنَّا ُك ْم ِِف ْاْل َْر‬

َ ‫ض َو َج َعلْنا لَ ُك ْم فيها َمعاي‬
(Surah) Al Araaf: And We have Enabled you in the earth and We Made livelihood for you
therein. very few are thankful [7:10].
ِ ‫و قال تعاَل َو ُكلُوا َو ا ْشَربُوا َو َل تُ ْس ِرفُوا ِنَّهُ َل ُِي ن‬

‫ْي‬
Page 73 of 296
And the Exalted Said: and eat and drink and do not be extravagant; surely He does not Love
the extravagant ones [7:31].
‫َيت لَِْ ْوم يَ ْعلَ ُمو َن‬ ِ َ ِ‫الرْزِق قُل ِِي لِلَّ ِذين آمنُوا ِِف ا ْْلياةِ ال ندنْيا خالِصةً ي وم الْ ِْيام ِة َكذل‬
ِ ‫صل ْاْل‬
ُ ‫ك نُ َف‬ َ َ َْ َ َ
ِ ِ ِ ِ ِ ِ ‫اَّللِ الَِِّ أ‬
َ َ َ ْ ِ ‫َخَر َج لعوُّباده َو الَِّيِوُّبات م َن‬
ْ َّ َ‫قُ ْل َم ْن َحَّرَم ِزينَة‬
Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the
good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life
of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’
[7:32].
َ ِ‫وُّبات َو ُيَ ِرُم َعلَْي ِه ُم ا ْْلَوُّبائ‬

‫ث‬ ِ ِ‫و قال تعاَل و ُِي نل َْلم الَِّي‬
ُُ َ
And the Exalted Said: and permitting for them the good things and prohibiting upon them
the bad, [7:157].
ِ ِ‫يونس و لَ َْ ْد ب َّوأَْن ب ِن ِسرائِيل موُّب َّوأَ ِص ْدق و رزقْناِم ِمن الَِّي‬

‫وُّبات‬ َ ْ ُ ََ َ َُ َ ْ َ َ َ
(Surah) Yunus-as: And We had Lodged the Children of Israel in respectable dwellings, and We
Sustained them from the good things; [10:93].
ِ ‫ِبراِيم فَََخرج بِِه ِمن الثَّمر‬

‫ات ِرْزقاً لَ ُك ْم َِل قوله َو َس َّخَر لَ ُك ُم ْاْل َِْن َار‬ َ َ َ َْ
(Surah) Ibrahim-as: and He Extract by it the fruits being a sustenance for you. – up to His-azwj
Words - and Subdued the rivers for you [14:32].
ِ ِ
َ ‫ش َو َم ْن لَ ْستُ ْم لَهُ بِرا ِزق‬
‫ْي‬ ِ
َ ‫اْلجر َو َج َعلْنا لَ ُك ْم فيها َمعاي‬
(Surah) Al Hijr: And We Made livelihood to be in it for you and ones you are not the sustainers
for [15:20].
‫فءٌ َو َمنافِ ُع َو ِمنْها ََْ ُكلُو َن‬

ْ ‫عام َخلَ َْها لَ ُك ْم فِيها ِد‬
َ ْ‫النحل َو ْاْلَن‬
(Surah) Al Nahl: And the cattle, He Created these for you. In these you have warm clothing
and benefits, and from these you are eating [16:5].
ِ ِ ِ ِ َْ‫عام لَعِ َْبًة نُس ِْي ُكم َُِّا ِِف بُُِونِِه ِم ْن ب‬

َ ِ‫ْي فَ ْرث َو َدم لَوُّبَناً خالصاً سائغاً للشَّا ِرب‬
‫ْي‬ ِ ْ‫و قال تعاَل و ِ َّن لَ ُكم ِِف ْاْلَن‬
ْ ْ َ ْ َ
And the Exalted Said: And surely there is a lesson for you in the cattle. We Quench you from
what is in their bellies – from what is between dung and blood – pure milk, palatable for the
drinkers [16:66].
‫ك َْليَ ًة لَِْ ْوم يَ ْع ِْلُو َن‬ ِ

َ ‫َّخ ُذو َن ِمْنهُ َس َكراً َو ِرْزقاً َح َسناً ِ َّن ِِف ذل‬
ِ ‫ناب تَت‬ ِ ِ
ِ ‫َّخ ِيل و ْاْل َْع‬ ِ
َ ‫َو م ْن ََُرات الن‬
And from fruits of the palms and the grapes, you are taking intoxicants from it and a goodly
sustenance. Surely in that there is a Sign for people using their intellects [16:67].
Page 74 of 296
ِ ِ‫و قال تعاَل و رزقَ ُكم ِمن الَِّي‬

‫وُّبات‬ َ ْ ََ َ
And the Exalted Said: and Graced you from the good things. [16:72].
‫اَّللِ ِ ْن ُكنْتُ ْم ِ ََّيهُ تَ ْعوُّبُ ُدو َن‬

َّ ‫ت‬ ِ
َ ‫َلَل طَيِوُّباً َو ا ْش ُكُروا ن ْع َم‬ َّ ‫و قال تعاَل فَ ُكلُوا َُِّا َرَزقَ ُك ُم‬
ً ‫اَّللُ َح‬
And the Exalted Said: So eat from what Allah has Graced you, Permissible, good, and be
thankful for the Favours of Allah if it Him you were worshipping [16:114].
‫ور َرِح ٌيم‬ َِّ ‫ََِّّنا حَّرم علَي ُكم الْميتةَ و الدَّم و َْلم ا ْْلِْن ِزي ِر و ما أ ُِِ َّل لِغ ِْي‬
ْ ‫اَّلل بِِه فَ َم ِن‬
َّ ‫اََُِّر َغ ْ َْي َ َو َل عاد فَِإ َّن‬
ٌ ‫اَّللَ َغ ُف‬ َْ َ َ ْ َ َ َ َْ َ ُ ْ َ َ َ
But rather, He has Prohibited upon you the dead, and the blood, and the flesh of the swine,
and whatever is devoted to other than Allah with. But, one who is desperate, without a
rebelling nor excess, then Allah is Forgiving, Merciful [16:115].
‫ب‬ ِ َِّ ‫َلل و ِذا حرام لِت ْف دوا علَى‬ ِ ِ ِ ِ

َ ‫اَّلل الْ َكذ‬ َ َُ َ ٌ َ َ ٌ ‫ب ِذا َح‬
َ ‫ف أَلْسنَتُ ُك ُم الْ َكذ‬
ُ ‫َو َل تَ ُْولُوا لما تَص‬
And do not say when your tongues describe the lie, ‘This is Permissible and this is
Prohibited’, to fabricate the lie upon Allah. [16:116].
‫عام ُك ْم‬ ِ ِِ
َ ْ‫َخَر ْجنا به أ َْزواجاً م ْن نَوُّبات َش ََّّت ُكلُوا َو ْار َع ْوا أَن‬
ْ ََ‫طه ف‬
(Surah) Ta Ha: so He Extracts by it pairs from species of vegetation [20:53].
ِ ِِ ِ ِ
َ ‫و قال تعاَل ُكلُوا م ْن طَيِوُّبات ما َرَزقْنا ُك ْم َو َل تَِْغَ ْوا فيه فَيَح َّل َعلَْي ُك ْم َغ‬
‫ضِب‬
And the Exalted Said: Eat from the good things what We Graced you and do not transgress
in it, or My Wrath would be Released upon you. [20:81].
ِ َ‫ض و ِ ََّن على ذَِاب بِِه ل‬ ِ َّ ‫املؤمنون و أَنْزلْنا ِمن‬

‫ْاد ُرو َن‬ ْ ََ‫السماء ماءً بِ َْ َدر ف‬
َ َ ِ ‫َس َكنَّاهُ ِِف ْاْل َْر‬ َ َ َ
(Surah) Al Mominoun: And We send down water from the sky by a measurement, so We
Settle it in the earth, and We are Able upon Doing away with it [23:18].
‫فََنْ َشََْن لَ ُك ْم بِِه َجنَّات ِم ْن ََِنيل َو أ َْعناب لَ ُك ْم فِيها فَواكِهُ َكثِ َْيةٌ َو ِمْنها ََْ ُكلُو َن‬
Then We Grow gardens of palms trees and grapes by it for you, wherein are many fruits,
and from these you are eating [23:19].
ِِ ِ ِ ِ
ْ ‫ت َِلد‬
َ ‫نِ ِن َو صْوُّبغ ل ْْلكل‬
‫ْي‬ ُ ُ‫َو َش َجَرًة َّتُْر ُج م ْن طُوِر َسْيناءَ تَ ْنوُّب‬
And a tree coming out from (mount) Toor of Sinai, growing with the oil and a relish for the
eaters [23:20].
ِ ُِ‫عام لَعَِبًة نُس ِْي ُكم َُِّا ِِف ب‬

‫وِنا َو لَ ُك ْم فِيها َمنافِ ُع َكثِ َْيةٌ َو ِمْنها ََْ ُكلُو َن‬ ِ ْ‫و ِ َّن لَ ُكم ِِف ْاْلَن‬
ُ ْ ْ َْ ْ َ
Page 75 of 296
And there is a lesson for you in the cattle. We Quench you from what is in their bellies, and
for you there are many benefits, and from these you are eating [23:21].
ً‫َطنَة‬ ِ
ِ ‫ظاِرًة و‬ ِ ِ ‫السماو‬
ِ ‫ات َو ما ِِف ْاْل َْر‬ َّ ‫اَّللَ َس َّخَر لَ ُك ْم ما ِِف‬ َّ ‫لْمان أَ ََلْ تَ َرْوا أ‬
َ َ ُ‫َسوُّبَ َغ َعلَْي ُك ْم ن َع َمه‬
ْ ‫ض َو أ‬ َّ ‫َن‬
(Surah) Luqman-as: Do you not see that Allah has Subdued to you whatever is in the skies and
whatever is in the earth, and Bestowed upon you His Bounties, apparent and hidden?
[31:20].
ِ ‫ض ا ْْلرِز فَنُخرِج بِِه َزرعاً ََْ ُكل ِمنْه أَنْعامهم و أَنْ ُفسهم أَ فََل ي وُّب‬
‫صُرو َن‬ ُْ ْ ُُ َ ْ ُُ ُ ُ ْ ُ ْ ُُ ِ ‫وق الْماءَ ِ ََل ْاْل َْر‬
ُ ‫التنزيل أَ َو ََلْ يََرْوا أ َََّن نَ ُس‬
(Surah) Al Tanzeel (Sajdah): Or do they not see that We Drive the water to a barren land,
then We Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they
not, see? [32:27].
‫فاطر َو ِم ْن ُكل ََْ ُكلُو َن َْلْماً طَ ِراَي‬
(Surah) Fatir: And from each you are eating fresh meat [35:12].
‫َخَر ْجنا ِمْنها َحوُّباا فَ ِمنْهُ ََيْ ُكلُو َن‬

ْ ‫يس َو أ‬
(Surah) Yaseen: and Extract seeds from it, so they are eating from it [36:33].
‫َِل قوله تعاَل لِيََْ ُكلُوا ِم ْن ََُِرهِ َو ما َع ِملَتْهُ أَيْ ِدي ِه ْم أَ فََل يَ ْش ُكُرو َن‬
Up to Words of the Exalted: For them to eat from its fruits, and what their hands had not
worked for. So will they not be thankful? [36:35].
‫ض َو ِم ْن أَنْ ُف ِس ِه ْم َو َُِّا َل يَ ْعلَ ُمو َن‬ ِ

ُ ِ‫اج ُكلَّها َُّا تُْنوُّب‬
ُ ‫ت ْاْل َْر‬
ِ
َ ‫ُسْوُّبحا َن الَّذي َخلَ َق ْاْل َْزو‬
Glory be to Him Who Created the pairs of all things, from what the earth grows, and from
their own selves, and from what they do not know [36:36].
‫عام لَِْ دَكوُّبُوا ِمْنها َو ِمْنها ََْ ُكلُو َن‬ ِ َّ ‫املؤمنْي‬

َ ْ‫اَّللُ الَّذي َج َع َل لَ ُك ُم ْاْلَن‬
(Surah) Al-Momineen: Allah is the One Who Made for you the cattle in order for you to ride
from these, and from these you are eating [40:79].
ِ ْ‫و لَ ُكم فِيها منافِع و لِتَوُّبلُغُوا َعلَيها حاجةً ِِف ص ُدوِرُكم و َعلَيها و َعلَى الْ ُفل‬
‫ك َُْت َملُو َن‬ َ ْ َْ ُ َ ْ ْ َُ َ ْ َ
And there are benefits in these for you, and for you to reach upon these to your needs which
are in your chests, and upon these and upon the ships you are being carried [40:80].
ِ ْ‫ضوُّباً و زي توَنً و ََنْ ًَل و حدائِق غُلْوُّباً و فاكِهةً و أ اََ متاعاً لَ ُكم و ِْلَن‬
‫عام ُك ْم‬ ِ ِ
َْ َ َ َ َ َ َ َ َ ُْ َ َ ْ َ‫عوُّبس فَََنْوُّبَتْنا فيها َحوُّباا َو عنَوُّباً َو ق‬
Page 76 of 296
(Surah) Abasa: So We Grow grain therein [80:27] And grapes and green fodder [80:28] And
olive and palm [80:29] And thick foliaged gardens [80:30] And fruits and grass [80:31] Being
a provision for you and for your cattle [80:32].
‫تفسْي‬
(Forbidden) Tafseer (opinionated)

‫ض فِراشاً يدل على جواز اَلنتفاع َْلرض على أي وجه كان من السكَن و الزراعة و العمارة و حفر اْلِنار و ِجراء الْنوات و‬ ِ
َ ‫الَّذي َج َع َل لَ ُك ُم ْاْل َْر‬
.‫غْيِا من وجوه اَلنتفاعات َِل ما أخرجه الدليل‬
Who Made the earth a resting place for you [2:22] – evidence’s upon the permission to
benefit with the earth based upon whichever aspect it may be – from the dwelling, and the
farming, and the building, and digging the rivers, and flowing the channels, and other such
from the beneficial aspects, except what the evidences brings out.
‫و قوله ِرْزقاً لَ ُك ْم يدل على حلية َجيع الثمرات و بيعها و سائر اَلنتفاعات و لكم صفة رزقا ِن أريد به املرزوق و مفعول له ِن أريد به املصدر كَنه قال‬
‫رزقه َِيكم و يدل تتمة اْلية على وجوب شكر املنعم‬
And His-azwj Words: as a sustenance for you; [2:22], evidence’s upon the ornamentation of
entirety of the fruits and its sale, and rest of the benefits, and for you is a description of
sustenance, that the sustained is intended with it, and the affected, for him is that the source
is intended with him, as if He-azwj Said His-azwj sustenance is for you all, and the complete Verse
evidence’s upon obligation of thanking for the bounties.
ِ ‫ُِ َو الَّ ِذي َخلَ َق لَ ُك ْم ما ِِف ْاْل َْر‬

َِ ‫ض‬
‫َجيعاً امنت سوُّبحانه على عوُّباده ِلق َجيع ما ِف اْلرض ْلم و ِذا يدل على صحة انتفاعهم بكل ما فيها من وجوه‬
‫املصاْلة ِذا خَل عن املفسدة‬
He is the (One) Who Created for you the entirety of what is in the earth [2:29] – The Glorious
Conferred upon His-azwj servants by Creating entirety of what is in the earth for them, and this
evidence’s upon the correctness of their benefitting with all what is in it, from an aspect of
betterment, when it is devoid from the spoilage.
‫و منه يستدل على أن اْلصل ِف اْلشياء اْلَحة ِذ ِي موُّباحة ملن خلْت له‬
And from is evidence’s upon that the original of the things is the legalisation, when these are
legalised for the one it has been Created for.
‫و قيل اَلمتنان ِلق اْلميع يْتضي حل اْلميع و أن لكل شي ء منها فائدة و نفعا و ما يْال من أن ما َل نفع به كالسم و العْرب و بعض اْلشرات‬
‫خارج عن ذلك ففيه نظر و أن عدم الوجدان َل يدل على عدم الوجود و وجود َرر ِف شيء َل يدل على انتفاء النفع فيه‬
And it is said, ‘The Conferment for entirety of the creatures demand the permissibility of the
entirety, and there are benefits for all things from it, and a profit, and what is said from that
what there is no benefit with it, like the poison, and the scorpion, and some of the vegetation
outside from that, so there is a consideration in it, and absence of the existence does not
Page 77 of 296
evidence upon non-existence, and existence of harm in something does not evidence upon
conferment of the benefit in it.
‫أ َل ترى أن املَكوَلت الِيوُّبة تضر املريض غاية املضرة و من َمل ِف حكمته تعاَل َل يتجاسر ِبثل ِذا املْال فلعل املراد أن ليس ِف اْللق ما ِو َرر‬
‫ُمض خال عن النفع بل َِّنا فيه من جهة َررا‬
Don’t you see that good foods harm the patient at the peak of his illness, and the who hopes
regarding His-azwj Exalted Wisdom, would not be audacious with the likes of this word. Perhaps
the intent is that there isn’t in the creation what is purely harmful, empty from the benefits,
but rather in is there is an aspect of harm.
‫و جهة خَل من ذلك الوجه من املنفعة َل يْع به امتنان من تلك اْلهة بل اَلمتنان من جهة النفع مع اْللو عن الضرر و الِيب ِف بعض اْلَيت ِشارة‬
.‫َِل ذلك كما فسره الَِبسي أن املراد الِاِر من كل شوُّبهة خوُّبث و َرر و هللا أعلم انتهى‬
And an aspect of being devoid from that aspect of the benefit, the conferment does not occur
with it from that aspect, but the conferment from an aspect of the benefit with the emptiness
from the harm, and the good in some of the Verses is an indication to that, like what Al
Tabasree has interpreted it, that the intent is the clean from all doubts, wickedness, and harm.
And Allah-azwj is more Knowing’ – end.
‫و قال الوُّبيضاوي معَن لَ ُك ْم ْلجلكم و انتفاعكم ِف دنياكم َستنفاعكم ِبا ِف مصاحل أبدانكم بوسط أو غْي وسط أو دينكم ََلستدَلل و اَلعتوُّبار و‬
‫التعرف ِبا يَلئمها من لذات اْلخرة و آَلمها‬
And Al-Bayzawy said, ‘The meaning of for [2:29], is for your reason, and your benefit in your
world by your benefitting with it in the betterment of your bodies, with moderation or
without moderation, or your religion with the reasoning and the consideration, and the
acquaintance with what corresponded from the pleasures of the Hereafter, and its pains.
‫فهو يْتضي َِحة اْلشياء النافعة و َل ُينع اختصاص بعضها بوُّبعض ْلسوُّباب عارَة فإنه يدل على أن الكل للكل َل أن كل واحد لكل واحد و ما‬
‫يعم كل ما ِف اْلرض َل اْلرض َِل ِذا أريد به جهة السفل كما يراد َلسماء جهة العلو و َجيعا حال من املوصول‬
It requires the permissibility of beneficial things and does not prevent the specialisation of
some of them to others for accidental reasons, as it indicates that the whole is for all, not that
each one is for each one, and what pervades all that is on the earth, not the earth (itself),
unless it is intended by it in the direction of the lower as it is intended by the sky in the
direction of higher, and all of them are in a state of being connected.
.‫الثان ُكلُوا َو ا ْشَربُوا ظاِر اْلِاب لوُّبن ِسرائيل فاملراد ما رزقهم هللا من املن و السلوى و العيون و ُيكن اَلستدَلل على العموم بوجه َل َيلو من تكلف‬
The second, and eat and drink [7:31], the apparent address is to the children of Israel. So the
intent is what Allah-azwj had Graced them from the Manna and the Quails, and the springs, and
it is possible that the evidence based upon the generality by an aspect, is not vacant from the
encumberment.
Page 78 of 296
‫ض قال الَِبسي رْحه هللا عن ابن عوُّباس أِنا نزلت ِف ثْيف و خزاعة و بن عامر بن صعصعة و بن مدَ ملا حرموا على‬ ِ ‫َّاس ُكلُوا َُِّا ِِف ْاْل َْر‬
ُ ‫َي أَين َها الن‬
َّ ‫أنفسهم من اْلَْرث و اْلَنعام و الوُّبَ ِحْية و‬
.‫السائوُّبة و الْ َو ِصيلة‬
O you people! Eat from what is in the earth, [2:168] – Al-Tabrsee, may Allah-azwj have Mercy
on him, said, from Ibn Abbas, ‘It was Revealed regarding (clans of) Saqeef and Khuza’a, and
clan of Aamir Bin Sa’sa, and the clan of Mudlaj, when they prohibited upon themselves from
the farming and the cattle, and Al-Baheira, and Al-Sa’iba, and Al-Waseela.
‫و قال قدس سره اختلف الناس ِف املآكل و املنافع َل َرر على أحد فيها فمنهم من ذِب َِل أِنا على اْلظر و منهم من ذِب َِل أِنا على اْلَحة‬
‫و اختاره املرتضى رْحه هللا و منهم من وقف بْي اْلمرين و جوز كل واحد منهما و ِذه اْلية دالة على َِحة املآكل َِل ما دل الدليل على حظره‬
.‫فجاءت مؤكدة ملا ِف العْل انتهى‬
And he, holy be his soul, said, ‘The people differed regarding the foods and the benefits, there
being no harm upon anyone in it. From them is one who went to, that these are upon the
caution; and from them is one who went to that these are upon the legalisation, and Al
Murtaza, may Allah-azwj have Mercy on him, chose it; and from them is one who paused
between the two matters, and each one of them allowed, and this Verse is evidence upon the
legalisation of the foods except what the evidence evidence’s upon its caution, so an
emphasis would come due to what is in the intellect’ – end.
‫و املراد َْلكل ِما خصوص اْلكل اللغوي أو مِلق اَلنتفاع فإنه َماز شائع و اْلَلل ِو اْلائز من أفعال العوُّباد و نظْيه املوُّباح و الِيب‬
And the intent with the food, as for it being specifically the foods, is linguistic, or absolutely
beneficial, for it is a common metaphor, and the Permissible it is the allocated from the deeds
of the servants, the legalised, and the good.
.‫ الرابع ما يستلذه الِوُّبع املستْيم و َل يتنفر عنه‬.‫ الثالث ما خَل عن اْلذى ِف النفس و الوُّبدن‬.‫ الثان ما كان طاِرا‬.‫يْال ملعان اْلول ما حلله الشارع‬
‫اْلامس ما َل يكن فيه جهة قوُّبح توجب املنع عنه كما نفهم من أكثر موارد استعماله و ستعرفه‬
It is said to conferment, the first is what He-azwj has Permitted in the Law. The second is
whatever was clean. The third is whatever was vacant from harming in the soul and the body.
The fourth is what is appealing to the straight nature, not turning away from it. The fifth is
what does not happen to have an aspect of ugliness in it obliging the refusal from it like what
we understand from most common sources of its usage, and you know it.
‫و اْلِاب ِنا عام ْلميع املكلفْي من بن آدم و اْلمر ِف ُكلُوا لإلَحة و ملا كان ِف املَكول ما يرم و ما يل بْي ما ُيب أن يكون عليه من الصفة‬
‫َلَل‬
ً ‫فْال َح‬
And the address over here is general for entirety of the encumbered ones, from the children
of Adam-as, and the Command in (the Word) eat [16:114], is for the legalised, and when there
was in the foods what He-azwj had Prohibited and what He-azwj had Permitted between what is
obligation that there would be upon it from the description, so He-azwj Said: And the Exalted
Said: Permissible [16:114].
‫و قيل اْلمر للوجوب نظرا َِل مراعاة الْيد‬
Page 79 of 296
And it is said, ‘The Command is for the Obligation, for the observance of the restriction’.
‫طَيِوُّباً قيل ِو اْلَلل أيضا َجع بينهما َلختَلف اللفظْي َكيدا‬
good, [16:114] – It is said, ‘It is the Permissible as well, a gathering between the two. There is
no differing of the two wordings as an emphasis’.
‫َلَل و حاليته أن‬

ً ‫و قيل ما تستِيوُّبونه و تلذونه ِف العاجل و اْلجل و ِف الكشاف و اْلوامع طاِرا من كل شوُّبهة قيل و َل يوُّبعد على تْدير مفعولية َح‬
.‫يراد َْلَلل ما خَل من جهة اْلظر ِبسب ذاته و أحواله الغالوُّبة و الِيب ما خَل من جهة اْلظر من كل وجه‬
And it is said, ‘Whatever you like and are enjoying in the current and the future’. And in (the
books) ‘Al Kashaf’ and ‘Al Jawamie’ – clean from all suspicions. It is said, ‘And it is not far-
fetched from estimating the efficacy of a Permissible and its current state, that what is meant
by Permissible is what is except from the aspect of Prohibition according to itself and its
prevailing conditions, and the good is what is excluding from the aspect of Prohibition in every
aspect.
‫و أقول على تْدير حالية الِيب و ْحل اْلمر على الرجحان اْلظهر أن يكون اْلَلل لَلح داز عن اْلرام و الِيب لَلح داز عن الشوُّبهات‬
And I (Majlisi) am saying, ‘Based upon the current state of the good, and the interpretation of
the matter according to the clearest probability, that the permissible is to guard against the
forbidden, and the good is to guard against suspicions.
‫َلَل ِما مفعول كلوا و من حينَذ ابتدائية أو بيانية و ظاِر الكشاف أِنا توُّبعيضية و منع منه التفتازان ْلن من التوُّبعيضية ِف موقع املفعول أي‬
ً ‫ث قوله َح‬
.‫كلوا بعض ما ِف اْلرض‬
Then His-azwj Word: Permissible [16:114]. As for the effect (it is) ‘Eat’, and from then is its
beginning, or its explanation, or apparent of the survey is that it is partly, and the refusal from
it is a scan, because from the ‘partly’ is in the place of the effect, i.e., ‘Eat part of what is in
the earth’.
‫قال فإن قيل َل َل ُيوز أن يكون حاَل من حَلَل قلنا ْلن كون من التوُّبعيضية ظرفا مستْرا و كون اللغو حاَل ُا َل تْول به النحاة‬
He said, ‘If it is said, ‘Why is it no allowed that it be a permissible from the permissible?’ We
said, ‘Because it happens to be from the partly, a stable condition, and the linguistically it
happens to be from what the grammarians do not say it’.
‫و قيل فيه نظر ْلن كون من التوُّبعيضية ِف موَع املفعول ليس معناه أنه مفعول به من حيث اْلعراب مغن عن املفعول به بل َِّنا يتحد مع املفعول به‬
.‫انتهى‬
And it was said about it considering that being from the subjunctive in the object of the object
does not mean that it is the object in terms of the expression as a substitute for the object by
it, but rather it is united with the object with it’ – end.
Page 80 of 296
ِ ‫أو حال من املفعول و ِو َُِّا ِِف ْاْل َْر‬

‫ض فيكون املراد ِبا ِف اْلرض املَكوَلت احملللة أو صفة مصدر ُمذوف أي كلوا أكَل حَلَل و من للتوُّبعيض أو‬
.‫ابتدائية ِما كونه مفعوَل له أو ُتيزا كما زعم بعضهم فغْي واَح و طيوُّبا مثل حَلَل أو صفته‬
Or it is a state from the effect, and it is, from what is in the earth, [2:168]. So, the intent
would be with whatever is in the earth of the foods, the Permissible, or a description of a
deleted source, i.e., ‘Eat the Permissible foods’, and from the partly or its beginning. As for it
being an effect for it, or a distinction, is like what one of the claimed, it is not clear, ad good
is like Permissible or is it’s description.
‫أقول ِذا ما ذكره الْوم و اْلظهر عندي أن حَلَل و طيوُّبا للتَكيد َل للتْييد سواء جعَل حالْي مؤكدتْي أو غْيه ْلن التْييد مع ْحل اْلمر على اْلَحة‬
.‫كما ذكره اْلكثر ُيعل الكَلم خاليا عن الفائدة ِذ حاصله حينَذ أحل لكم ما أحل لكم ِذ ُيوز لكم اَلنتفاع ِبا أحل لكم‬
I (Majlisi) am saying, ‘The is what the people have mentioned, and the apparent in my view is
that the (words) ‘Permissible’ and the ‘good’ is for the emphasis, not for the restriction
whether they make two certain conditions or otherwise, because the restriction with carrying
the matter to the permissibility as mentioned by most makes the speech devoid of interest
because it is then permissible for you what is permissible for you as it is permissible for you
to benefit from what is permissible to you.
‫فإن قيل كيف يستْيم ِذا مع أنه معلوم أن ما ِف اْلرض مشتمل على ُمرمات كثْية قلنا ِذا ْحلنا من على التوُّبعيض َل يرد ذلك‬
If it is said, ‘How can this be straight along with that it is known that whatever is in the earth
is inclusive upon many prohibitions?’ We say, ‘When we carry upon the partly, that is not
rejected.
‫و أيضا ُيكن أن يكون ِذا قوُّبل َترمي ما حرم من اْلشياء فإنه يظهر من بعض اْلخوُّبار أنه َل ُيب قوُّبل اْلجرة شيء سوى الشهادتْي و ما يتوُّبعهما من‬
‫العْائد و َل يرم سوى الشرك و ِنكار النوُّبوة و ما يلزمهما و بعد اْلجرة نزلت الواجوُّبات و احملرمات تدرُيا على أنه ُيكن أن يكون عاما ْصصا كما ِف‬
.‫سائر العمومات فتدل على حل ما ِف اْلرض َجيعا َِل ما أخرجه الدليل‬
And as well, it is possible that this would be before the Prohibition of whatever is Prohibited
from the things, for it is apparent from some of the Ahadeeth that it was not obligatory before
the emigration, besides the two testimonies, and whatever followed these two from the
beliefs, and nothing was Prohibited besides the Shirk, and the denial of the Prophet-hood,
and what necessitated these two. And after the emigration were Revealed the Obligations,
and the Prohibitions gradually based upon that it is possible that it would be general, specific,
like what is in rest of the generalisations. It evidence’s upon a permission of whatever is in
the whole earth except what the evidence expels it.
‫و قيل يظهر من عمومات اْلِاب حل احمللَلت للكفار و الفساق أيضا و جواز ِعِائهم منها َِل ما دل على املنع منه دليل‬
And it is said, ‘it is apparent from the generalisation of the address permission for the
Permissibles for the Kafirs and the mischief-makers as well, and permission of giving them
from these, except what an evidence would evidence upon the prevention from it.
َِّ ‫ِان أي َل تتوُّبعوا وساوس الشيِان ِف َترمي ما أحل هللا أو ِف ترك شكر ما أنعم هللا و يؤيد اْلول قوله و أَ ْن تَ ُْولُوا علَى‬
‫اَّلل‬ ِ ‫و َل تَتَّوُّبِعوا خُِو‬
ِ ‫ات الشَّي‬
َ َ ْ ُ ُ َ
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and do not follow the footsteps of Satan; [2:168] – i.e., do not follow insinuations of the
Satan-la in prohibition what Allah-azwj has Permitted, or in neglecting the thanking of what
Allah-azwj has Favoured upon. And the first is supported by His-azwj Words: and that you should
be saying against Allah [2:169].
.ِ‫اَّلل‬
َّ ‫اصي َو ُك نل َُيِْي بِغَ ِْْي‬
ِ ‫اْللْف َِلَِّ ََل ِق و النَّ ْذر ِِف الْمع‬
ََ ُ َ
ِ ِ َِّ ‫و رِوي عن أَِِب جع َفر و أَِِب عوُّب ِد‬
ُ َْ ‫اَّلل ع أ ََّن ُخَُِوات الشَّْيَِان‬ َْ َ ْ َ َْ َ ُ َ
And it is reported from Abu Ja’far-asws and Abu Abdullah-asws: ‘The footsteps of Satan-la is the
false oath with the divorce, and the vowing regarding the (act of) disobedience, and every
swear by other than Allah-azwj’’.
.‫أقول يتمل أن يكون املراد اْللف و النذر على َترمي احمللَلت بْرينة صدر اْلية‬
I (Majlisi) am saying, ‘It is possible that the intent with the oath and the vow would be upon
the prohibition of the Permissibles, by presumption of the beginning of the Verse’.
‫و قيل ِف ِذا النهي تنوُّبيه على أن املراد ِبَلَل ِف اْلمر التْييد َل ِطَلق حل ما ِف اْلرض و املَكول منه أو اْلكل و ِو يعم ْالفة اْلمر َلتعدي َِل‬
‫أكل غْي اْلَلل و َجتناب أكل اْلَلل و فعل غْي ذلك من احملرمات انتهى و َعفه ظاِر ُا ذكرَن‬
And it was said about this Prohibition as a warning that what is meant by Permissible in the
Command is a restriction, not Permitting what is on the ground and what is eaten from it or
eating, and it pervades the violation of the Command to transgress to eating something other
than a Permissible and to avoid eating Permissible and doing other forbidden things’ - end.
And its weakness is evident from what we have mentioned.
ِ ِ‫َي أَينها الَّ ِذين آمنُوا ُكلُوا ِمن طَي‬

‫وُّبات ما َرَزقْنا ُك ْم مضمون صدر اْلية قريب ُا تْدم َِل أِنا خاصة َعتوُّبار اْلِاب للمؤمنْي‬ ْ َ َ َ
O you those who are believing! Eat from the good (things) what We Provided you (with),
[2:172]. The subject of the beginning of the Verse is nearby from what has preceded, except
it is specific with expression of the addressing to the Momineen.
‫و قيل اْلمر لل دغيب أو ْلَحة أكل ما يستلذه املؤمنون و يستِيوُّبونه و يعدونه طيوُّبا َل خوُّبيثا ينفر عنه الِوُّبع و ُيزم العْل بْوُّبح أكله مثل الدم و الوُّبول‬
‫و املن و اْلشرات و غْيِا فيفهم منه كونه طاِرا أيضا ِذ النجس خوُّبيث و ليس ُا يعدونه طيوُّبا‬
And it is said, ‘The Command is for the encouraging or for Legalising what the Momineen
derive pleasure from and enjoying it and considering it as good, not bad that nature would
flee from it, and the intellect would be certain of ugliness in eating it, like the blood, and the
urine, and the semen, and the insects and other such. So, it is understood from it being clean
as well when the unclean is bad, and it isn’t from what is called good.
‫فهو ِف الدَللة على َِحة َجيع ما يعده العْل طيوُّبا و َل ُيد فيه َررا و خوُّبثا ُا يسمى رزقا لوُّبن آدم أي ينتفع به ِف اْلكل أصرح ُا تْدم ففهم كون‬
.‫اْلشياء على أصل اْللية منها أوَل‬
So, it is the evidence upon legalisation of entirety of what the intellects calls to as good, and
does not find in it any harm and badness, from what has been names as sustenance for the
children of Adam-as, i.e., to be benefitting by it in the eating, is more explicit that what has
Page 82 of 296
preceded. So understand the things being upon the origins of the permissibility from it is
foremost.
‫أقول على سياق ما قدمنا يكون اْلاصل كلوا ُا َل يدل دليل شرعي على َترُيه فيما رزقناكم و مكناكم من التصرف فيه أو ُا َل يكن فيه جهة قوُّبح‬
‫واقعي‬
And I (Majlisi) am saying, ‘Based upon the context of what we have presented, the result
would be, ‘Eat from what the legal evidence does not indicate upon its Prohibition, among
what We-azwj have Graced you and Enabled you from utilising regarding it, or from what there
does not happen to be an aspect of actual ugliness in it’.
‫فْيجع َِل اْلول ْلنه يعلم ذلك بوُّبيان الشارع أو ُا َل يكن مضرا َلنفس و الوُّبدن أو ُا يستلذه الِوُّبع املستْيم و َل يتنفر عنه ِما بناء على الغالب من‬
‫أنه َل يرغب َِل غْي ذلك أو بناء على أن سياق اْلية مشتمل على اَلمتنان و عمدة اَلمتنان به َل ِبا تتنفر الِوُّباع عنه أو ملرجوحية أكل اْلوُّبائث غْي‬
.‫احملرمة بناء على أن اْلمر لإلَحة الصرفة أو لرجحان التصرف ِف الِيوُّبات و أكلها بناء على أن اْلمر لَلستحوُّباب‬
So, return to the first because that is known by an explanation of the Legislator, or from what
does not happen to be harmful to the soul and the body, or from what the nature derives the
pleasure and does not flee from it. Either it is based upon the majority that it does not desire
to other than that, or it is based upon that the continuation of the Verse is inclusive upon the
gratitude and the deliberation of the gratitude with it, not with what the natures would flee
from it, or because of the preference for eating evil things that are not forbidden, based on
the fact that the command is for pure permissibility, or because it is more likely to dispose of
and eat good things, based on the fact that the command is to be recommended.
.‫و َْلملة يشكل اَلستدَلل ِبمثاله على َترمي ما تتنفر عنه عامة الِوُّباع‬
And in summary, the inference with its example is based upon the Prohibition of what the
general natures would flee from it.
‫و قال الرازي اعلم أن اْلكل قد يكون واجوُّبا و ذلك عند دفع الضرر و قد يكون مندوَ و ذلك أن الضيف قد ُيتنع من اْلكل ِذا انفرد و ينوُّبسط ِذا‬
‫سوعد فهذا مندوب و قد يكون موُّباحا ِذا خَل عن ِذه العوارض و اْلصل ِف الشيء أن يكون خاليا عن العوارض فَل جرم كان مسمى اْلكل موُّباحا‬
.‫و ِذا كان اْلمر كذلك كان اْلمر كذلك‬
And Al-Razy said, ‘Know that the eating has become obligatory and that is during repelling the
harm, and it happens to be recommended, and that is because the Host has Conferred the
foods when He-azwj is Individual, and He-azwj Extends when Happy. So this is a recommendation
and has happen to be Legalised when it is devoid from these objections, and the origin
regarding the thing is that it happens to be devoid from the objections. So, there is no doubt
the named food are legalised. And when the matter happens to be like that, the matter would
be like that’.
ِ ِ‫ث قال احتج اْلصحاب أن الرزق قد يكون حراما بْوله ِمن طَي‬
‫وُّبات ما َرَزقْنا ُك ْم ِبن الِيب ِو اْلَلل فلو كان كل رزق حَلَل لكان املعَن كلوا من‬ ْ
‫ُملَلت ما حللنا لكم فيكون تكرارا و ِو خَلف اْلصل‬
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Then he said, ‘The companions have argued that the sustenance happens to be Prohibited by
His-azwj Words: Eat from the good (things) what We Provided you (with), [2:172], by that the
‘good’, it is the Permissible. So if all sustenance was Permissible, the meaning would be, ‘Eat
from the Permissibles whatever We-azwj have Permitted for you all’, so there would have been
a repetition, and it is opposite to the origin.
‫و أجابوا عنه ِبن الِيب ِف اللغة عوُّبارة املستلذ املستِاب و لعل أقواما ظنوا أن التوسع ِف املِاعم و اَلستكثار من طيوُّباتا ُنوع منه فََح هللا تعاَل‬
.‫ذلك بْوله كلوا من لذائذ ما أحللنا لكم فكان ّتصيصه َلذكر ْلذا املعَن انتهى‬
And they answer about it by, that the ‘good’ in the language is an expression of the
pleasurable, the enjoyable, and perhaps there are people who think that the vastness in the
foods and the plentifulness from their good is prohibited from. So Allah -azwj the Exalted
Legalised that by His-azwj Words: ‘Eat from what We-azwj have Legalised for you all!’ So His-azwj
particularising with the Mention is for this meaning’ – end.
‫و مضمون َقي اْلية تعليق وجوب الشكر هلل على عوُّبادتم َِيه و تلخيصه أن العوُّبادة له ِن كانت واجوُّبة عليكم ْلنه ِْلكم فالشكر له أيضا واجب‬
‫عليكم فإنه منعم ُمسن ِليكم كذا ذكره الَِبسي رْحه هللا‬
And the content of the remainder of the Verse is related with Obligation of thanking Allah-azwj
based upon their worshipping Him-azwj, and its summarisation is that the worship is to Him-
azwj, if it was Obligatory upon you because He-azwj is your God-azwj, so the gratitude as well is
obligated upon you all, for He-azwj is a Benefactor to you all’ – like that is mentioned by Al
Tabarsee, may Allah-azwj have Mercy on him.
.‫و قال الرازي فيه وجوه أحدِا و اشكروا هللا ِن كنتم عارفْي َهلل و نعمه فعَب عن معرفة هللا تعاَل بعوُّبادته ِطَلقا َلسم اْلثر على املؤثر‬
And Al-Razy said, ‘There are aspects regarding it. One of these is, ‘And thank Allah-azwj if you
were recognisers of Allah-azwj and His-azwj Bounties’. An expression of recognising Allah-azwj the
Exalted is by worshipping Him-azwj, being relating the name of the impact with the impactor.
.‫و اثنيها معناه ِن كنتم تريدون أن تعوُّبدوا هللا فاشكروه فإن الشكر رئيس العوُّبادات‬
And its second, its meaning is, if you were intending to worship Allah-azwj, then thank Him-azwj,
for the thanking is chief of the (acts of) the worship.
.‫و اثلثها و اشكروا هللا الذي رزقكم ِذه النعمة ِن كنتم َِيه تعوُّبدون أي ِن صح أنكم ّتصونه َلعوُّبادة و تْرون أنه ِو سوُّبحانه ِْلكم َل غْي انتهى‬
And its second, and thank Allah-azwj Who has Graced you these bounties, if it is Him-azwj you
are worshipping, i.e., it is correct if you were to particularise Him-azwj with the acts of worship,
and you should be acknowledging that He-azwj the Glorious is your God-azwj, not someone else’
– end.
.‫و أقول يتمل أن يكون الغرض أن شكركم َِّنا يصح و يستْيم ب دك الشرك و ِخَلص العوُّبادة له تعاَل‬
Page 84 of 296
And I (Majlisi) am saying, ‘It is possible that the purpose would happen to be that you should
be thankful, would rather be correct and straight by neglecting the Shirk and being sincere in
worshipping Him-azwj the Exalted’.
‫ََِّّنا َحَّرَم َعلَْي ُك ُم الْ َمْيتَةَ كان ِذه اْلي ة كاَلستثناء عن عموم ما تْدم أو أنه سوُّبحانه ملا أمر ِف اْلية ِبكل الِيوُّبات بْي ِف ِذه اْلية اْلوُّبائث ليعلم أن ما‬
‫سواِا من الِيوُّبات‬
But rather, (it is) Prohibited upon you, the dead, [2:173] – This Verse is like the exclusion of
generality of what has preceded, or He-azwj, the Glorious, when He-azwj Commanded in the
Verse of eating the good, Explained in this Verse the bad, in order to Teach whatever is
besides from the good.
‫و َِّنا على املشهور بْي أِل العربية و اْلصوليْي للحصر فيدل على حصر احملرمات من املَكوَلت ِف ِذه اْلشياء فهي حجة ِف حل ما سواِا َِل ما‬
.‫أخرجه الدليل‬
And rather, the well-known between the Arabic people and the Usoolis (fundamentalists) is
for the restriction. Its evidence’s upon the restrictions of the Prohibitions from the foods
among these things. It is an argument in permitting whatever is besides it, except what the
evidence excludes.
‫و قال الوُّبيضاوي املراد قصر اْلرمة على ما ذكر ُا استحلوه َل مِلْا أو قصر حرمته على حال اَلختيار كَنه قيل َِّنا حرم عليكم ِذه اْلشياء ما َل‬
.‫تضِروا ِليها انتهى‬
And Al-Bayzawi said, ‘What is meant is limiting the prohibition to what was mentioned of
what they permitted, not at all, or limiting its prohibition to the state of choice, as if it was
said that these things are forbidden to you so long as you do not have to’ - End.
‫و ُيكن أن يكون التحرمي ِف ِذا الوقت مْصورا على ما ذكر فحرم بعد ذلك غْيِا كما مر و اْلول من احملرمات ِف تلك اْلية امليتة و ِي على املشهور‬
‫ما فارقه الروح َل على وجه التذكية الشرعية‬
And it is possible that the Prohibition in this time would be restricted upon what He-azwj has
Mentioned. He-azwj Prohibited others after that, like what has passed, and the first of the
Prohibitions in that Verse is ‘the dead’, and based upon the well-known, it is what the soul
has separated from, not upon the aspect of the cleaning by the Law.
‫و ِف اجملمع ِي كل ما له نفس سائلة من دواب الَب و طْيه ُا أَح هللا أكله ِنسيهما و وحشيهما فارقه روحه من غْي تذكية‬
And in ‘Al-Majma’ it is all what has a soul for it, flowing from the animals of the land and its
birds, from what Allah-azwj has Legalised eating it, for its humans and its beasts, its soul having
separated from it from without a cleansing (slaughter).
‫و قيل امليتة كل ما فارقته اْلياة من دواب الَب و طْيه بغْي تذكية‬
And it is said, ‘The ‘dead’ is what the life has separated from, from the animals of the land
and its birds, without cleansing (slaughter)’.
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ِ َ‫ان موُّباحت‬
ِ
.‫ انتهى‬.‫ك‬
ُ ‫الس َم‬
َّ ‫ان ا ْْلََر ُاد َو‬ َ َ ُ َ‫ال َميْتَت‬
َ َْ َ‫ك َمْيتاً ف‬
َ ‫الس َم‬
َّ ‫َّب ص أَنَّهُ َسَّى ا ْْلََر َاد َو‬ َ ‫َو قَ ْد ُرِو‬
ِ ِ‫ي َع ِن الن‬
And it has been reported from the Prophet-saww, he-saww had named the locusts and the first
as ‘dead’. He-saww said: ‘Two ‘dead’ are legalised – the locusts and the fish’ – end.
.‫و َل يوُّبعد أن يكون ِطَلق امليتة على السمك و اْلراد على اجملاز فإن ِخراج اْلول من املاء و قوُّبض الثان تذكيتهما‬
And it is not far-fetched that the link of ‘the dead’ would be upon the fist and the locusts
based upon a metaphor, for the first the extraction from the water and the seizure of the
second would be their ‘cleansing’.
‫و استدل ِبذه اْلية و أمثاْلا على حرمة َجيع انتفاعات امليتة َِل ما أخرجه الدليل ْلن اْلرمة املضافة َِل العْي تفيد عرفا حرفة التصرف فيها مِلْا‬
And one can evidence with this Verse and it’s like upon the Prohibition of entirety of the
benefits of the ‘dead’, except what the evidence excludes, because the additional Prohibition
is to the eye, it is customary to use the craft in it absolutely.
‫و قيل اْلرمة املضافة َِل كل عْي تفيد َترمي اَلنتفاع املتعارف الغالب فيه فإن املتوُّبادر ِف َترمي امليتة اْلكل َل سيما ذكرِا مع الدم و ْلم اْلنزير و ِف‬
‫َترمي اْلمهات الو ء و ِكذا‬
And it is said, ‘The Prohibition is additional to ever eye benefiting the prohibition of the
benefitting, recognising the majority in it, for the initiation is in Prohibition of the ‘dead’ is the
eating, not specially mentioning it with the blood, and the meat of the pig, and in prohibition
of the mothers is the sexual intercourse, and like that’.
‫و كان ِذا أقوى و ْحلوا امليتة عليها و على أجزائها الِ َتل فيها اْلياة فَل َترم ما َل َتل فيه اْلياة منها َِل ما كان خوُّبيثا على املشهور َل لذلك بل‬
.‫لكونه خوُّبيثا على رأيهم و ْحل عليه كل ما أبْي من حي ُا حلت فيه اْلياة‬
And this was stronger, and they carried ‘the dead’ upon it, and upon its allowance which the
life permeates in it. So, it is not Prohibited from these, whatever the life does not permeate
in it, except what was bad upon the well-known, not for that, but due to it being bad upon
their views, and it is carried upon it all what is clear from a living being from what the life has
permeated in.
‫و الثان الدم و قيد َمل سفوح لتْييده به ِف اْلية اْلخرى و املِلق ُممول على املْيد و املسفوح ِو الذي َيرج بْوة عند قِع عرق اْليوان أو ذِبه من‬
‫سفحت املاء ِذا صوُّبوُّبته أي املصوُّبوب و اح دز به عما َيرج من اْليوان بتثاقل كدم السمك فَل يكون َنسا‬
The second is the blood, and it is restricted with the shed (blood) in order to restrict with it in
another Verse, and the absoluteness is carried upon the restriction. And the shed, it is which
comes out with strength during cutting a vein of the animal or its slaughter, from pouring the
water when you pour it, i.e., and poured ones, and be cautious with it about what comes out
from the animal with weight, like blood of the fish, for it does not happen to be unclean.
.‫و اختلفوا ِف حرمته فْيل ِو حرام ْلطَلق ِذه اْلية و قد عرفت جوابه و ْلنه من اْلوُّبائث و قد منع ذلك و ستسمع الكَلم ِف اْلوُّبائث و حرمتها‬
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And they are differing regarding its Prohibition. It is said, ‘It is Prohibited due to the relating
with this Verse’, and they know its answer, and because it is from the bad, and that is refused,
and you shall be hearing the speech regarding the bad and its Prohibition.
‫و أما الدم املختلف ِف الذبيحة ِف اْليوان مَكول اللحم فَل أعرف خَلفا بْي اْلصحاب ِف كونه حَلَل و نْل العَلمة اْلَجاع عليه و ما ُيذبه النفس‬
‫َِل َطن الذبيحة ليس ِف حكم املتخلف ِف اْلل و الِهارة و ِف َترمي‬
And as for the different blood regarding the slaughter in the animal whose meat can be eaten,
I do not know of any differing between the companions in it being Permissible, and the
Allamah has transmitted the consensus upon it and what the soul pulls to the esoteric of the
slaughter. There is not different ruling regarding the Permissible, and the clean, and in the
Prohibition.
‫املتخلف ِف ال َكوُّبِد و الْلب وجهان و َل يوُّبعد ترجيح عدم التحرمي لظاِر اْلية َِل أن يثوُّبت كونه خوُّبيثا و حرمة مِلق اْلوُّبيث و الدم املتخلف ِف حيوان‬
‫غْي مَكول اللحم اتبع لذلك اْليوان و ظاِر اْلصحاب اْلكم بنجاسته‬
The differing regarding the liver and the heart, there are two aspects, and it is not far-fetched
to prefer the non-Prohibition due to the apparent of the Verse, except that it proves it being
bad, and Prohibition is absolute regarding the bad; and the difference regarding the animal
which the meat cannot be eaten, is pursuant to that animal, and the companions of the rulings
have manifested its uncleanness.
‫و نْل عن بعض املتَخرين التوقف فيها و ما عدا املذكورات من الدماء الِ َل ّترج بْوة من عرق و َل ْلا كثرة انصوُّباب لكنه ُا له نفس‬
And it is reported from the latter ones, the pausing regarding it and with an exception of the
mentioned from the bloods which does not come out in strength from a vein, nor is there a
lot for it, a cause of it being what has breath for it.
‫فظاِر اْلصحاب اَلتفاق على َناسته و ظاِر الفاَلْي دعوى اْلَجاع عليه و يستفاد من بعض اْلخوُّبار أيضا فيلزم التحرمي أيضا‬
The apparent companions are concurring upon its uncleanness, and the apparent meritorious
ones are claiming the consensus upon it, and it is beneficial from some of the Ahadeeth as
well. Thus, it necessitated the prohibition as well.
.‫و أما دم غْي السمك ُا َل نفس له فْد نْل َجاعة من اْلصحاب اْلَجاع على طهارته و الكَلم ِف حله و حرمته كالكَلم ِف دم السمك‬
As for the blood of other than the fish from what there is no breath for it, a group of the
companions have transmitted the unison upon its cleanliness, and the speech regarding its
permissibility and its prohibition is like the speech regarding blood of the fish.
‫الثالث ْلم اْلنزي ر قيل خٍ اللحم و ِن كان كل أجزائه ُمرما ْلنه ِو املْصود َْلكل و غْيه اتبع و لشدة حرص الكفرة و مزيد اعتْادِم ِبسنه و‬
.‫بركته فخصه ردا عليهم‬
The third is pig meat. It is said, ‘It is specific for the meat’, and even though all of its are
Prohibited, because it is the purpose with the eating and other such natures, and due to the
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intensity of the Kafirs urging (upon eating it), and increasing their beliefs with it being good,
and with neglecting it He-azwj Specified it as a Rebuttal upon them.
‫الرابع ما أِل به لغْي هللا أي ما رفع به الصوت عند ذِبه لغْي هللا كالصنم و املسيح و غْيَها و اْلَِلل أصله رؤية اْلَلل يْال أ ََِ َّل اْلَلل و أَ ِْلَلْتَهُ لكن‬
‫ملا جرت العادة برفع الصوت َلتكوُّبْي ِذا رئي سي ذلك َِِلَل‬
And fourth is what is being slaughtered for other than Allah-azwj, i.e., what the voice is raised
with during slaughtering it for other than Allah-azwj, like the idol, and the Messiah-as and other
such. And the permissibility (Ihlal), its origin is sighting the crescent (Hilal). It is said, ‘The
crescent is released’, and ‘I have released it’. But when the norm flowed with raising the voice
with the exclamation of Takbeer, when it was seen, that was named as ‘Ihlal’.
‫اس ُم ا ََّّللِ َعلَيْ ِه‬ ِ

ْ ‫ث قيل لرفع الصوت و ِن كان لغْيه و قال ِف موَع آخر َو َل ََْ ُكلُوا َُّا ََلْ يُ ْذ َك ِر‬
Then it is said for raising the voice, and if it was for other than Him-azwj. And he said in another
place, ‘And do not eat from what Allah’s Name has not been mentioned upon, [6:121]’.
‫قيل فهذا مِلق و اْلول مْيد فيحمل الثان على اْلول أو بينهما عموم و خصوص من وجه فجمع بينهما ِبْتضى الرواَيت املعتَبة و سيَِ أحكام‬
.‫التسمية ِن شاء هللا‬
It is said, ‘So this is absolute, and the first is a restriction’, so he carried the second upon the
first, or between the two generally and specifically, from an aspect. He gathered between the
two with considerable contradictory reports, and I (Majlisi) shall be coming with the rulings
of the naming (Allah-azwj), if Allah-azwj so Desires.
ْ ‫فَ َم ِن‬
‫اََُِّر أ ي َِل أكل ِذه اْلشياء قال الَِبسي رْحه هللا َرورة َماعة عن أكثر املفسرين و قيل َرورة ِكراه عن َماِد و تْديره فمن خاف على‬
‫النفس من اْلوع و َل ُيد مَكوَل يسد به الرمق‬
But one who is desperate, [16:115] – i.e., to eating these things. Al-Tabarsee, may Allah-azwj
have Mercy on him, said, ‘Desperation is starvation’ – from most of the interpreters. And it is
said, ‘Desperation is being coerced’ – from Mujahid and his assessment is, ‘The one who fears
upon the self from the hunger and cannot find anything to eat to withhold the breath with’.
.‫و قوله َغ ْ َْي َ َو َل عاد فيه ثَلثة أقوال أحدِا غْي َ لذة و َل عاد سد اْلوعة‬
And His-azwj Words: without a rebellion nor excess, [16:115] – there are three words regarding
it. One of these is without craving pleasure not excessive to blocking the hunger.
.‫و اثنيها غْي َ ِف اْلفرا و َل عاد ِف التْصْي‬
And its second is without craving excessively nor being excessive in the deficiency (shortening
the Salat or not Fasting).
.‫و اثلثها غْي َ على املسلمْي و َل عاد عليه َملعصية و ِو املروي عن أِب جعفر و أِب عوُّبد هللا ع انتهى‬
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And its third is without rebelling upon the (Imam -asws) of the Muslims nor being excessive
against him-asws with the disobedience – and it is reported from Abu Ja’far-asws and Abu
Abdullah-asws’ – end.
.ُ‫يق ََل ََِت نل َْلَُما الْ َمْيتَة‬ ِ ِ ِْ ‫اغي الَّ ِذي َيَْرج َعلَى‬
ِ ‫الص ِاد ِق ع الْوُّب‬
َ ‫اْل َم ِام َو الْ َعادي الَّذي يََِْ ُع الَِّ ِر‬ ُُ َ َّ ‫َو ِِف الْ َك ِاِف َع ِن‬
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws: ‘The rebel is the one who comes out against
the Imam-asws, and the excessive is the one who cuts the road (bandit). The dead is not
Permissible for them’’.
‫و ِف التهذيب الوُّباغي َغي الصيد و العادي السارق ليس ْلما أن َيكَل امليتة ِذا اَِرا ِي حرام عليهما‬
And in (the book) ‘Al Tehzeeb’, ‘The rebel is a rebel of the hunting, and the excessive is the
thief. It isn’t for them that they should eat the dead when they are desperate. It is Prohibited
upon them’.
‫اََُِّرا ِِ َي‬
ْ ‫س َْلَُما أَ ْن ََيْ ُك ََل الْ َمْيتَةَ ِذَا‬ ِِ ِ ِِ ‫الصي َد بَِراً أَو َْلواً ََل لِيع‬ ِ ِ ِ
َ ُ َ ْ ْ َ ْ َّ ‫السا ِر ُق َو الْوُّبَاغي الَّذي يَْوُّبغي‬
َ ‫ود به َعلَى عيَاله لَْي‬ َ َ‫َو ِِف الْ َف ِْ ِيه َع ِن ا ْْلََو ِاد ع ق‬
َّ ‫ الْ َع ِادي‬:‫ال‬
.‫ص ََلة ِِف َس َفر‬ َ ‫ص ْوم َو ََل‬َ ‫صَرا ِِف‬
ُ َْ‫س َْلَُما أَ ْن ي‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ْ ‫َحر ٌام َعلَْي ِهما ِِف َح ِال ِاَل‬
َ ‫ََِرار َك َما ِ َي َحَر ٌام َعلَْيه َما ِف َحال اَل ْختيَار َو لَْي‬ َ َ
And in (the book) ‘Al-Faqeeh’ – From Al Jawad-asws having said: ‘The excessive is the thief, and
the rebel is the one who seeks the hunting in amusement or playfully, not to be assisted with
upon his dependants. It isn’t for them that they should be eating the dead when they are
desperate. It is Prohibited upon them in a state of desperation, like what it is Prohibited upon
them during a state of choice, and it isn’t for them that they shorten in a Fast nor a Salat
during a journey’’.
‫و قال الوُّبيضاوي و غْي َ ََلستيثار على مضِر آخر و َل عاد سد الرمق و اْلوعة‬
And Al-Bayzawi said, ‘without a rebellion – is with the agitation upon another desperation -
nor excess, [16:115] – is to block the last breath and the starvation’.
.‫و قيل غْي َ على الواِل و َل عاد بِْع الِريق فعلى ِذا َل يوُّباح على العاصي َلسفر و ِو ظاِر مذِب الشافعي و قول أْحد‬
And it is said, ‘without a rebellion [16:115] against the guardian, nor excess, [16:115] - by
cutting the road (banditry). Based upon this, it is not legal upon the disobedient in the journey
– and it is the apparent doctrine of Al Shafie and word of Ahmad (Bin Hanbal).
‫فََل ِ ْثَ َعلَْي ِه قال الَِبسي رْحه هللا أي َل حرج عليه و َِّنا ذكر ِذا اللفظ لتوُّبيْي أنه ليس ِبوُّباح ِف اْلصل و َِّنا رفع اْلرج للضرورة‬
So, there is no sin upon him. [2:173] – Al Tabarsee, may Allah-azwj have Mercy on him, said,
‘I.e., there is no problem upon him, and rather He-azwj Mentioned this Wording in order to
clarify that it isn’t legal in the origin, and rather the problem is raised for the desperation.
‫ور َرِح ٌيم َِّنا ذكر املغفرة ْلجل أمرين ِما لتوُّبيْي أنه ِذا كان يغفر املعصية فإنه َل يؤاخذ فيما رخٍ فيه و ِما ْلنه وعد َملغفرة عند اْلَنبة َِل‬ َّ ‫ِ َّن‬
ٌ ‫اَّللَ َغ ُف‬
.‫الِاعة ُا كانوا عليه من َترمي ما َل يرمه هللا من السائوُّبة و غْيِا انتهى‬
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Surely Allah is Forgiving, Merciful [2:173] – But rather He-azwj Mentioned the Forgiveness for
the reason of two matters, either to clarify that when He-azwj will be Forgiving the
disobedience, He-azwj will not be Seizing regarding what He-azwj has Allowed in; and as for His-
azwj Promising the Forgiveness during the repentant to (return to) the obedience, from what
they had been upon from the prohibiting of what Allah-azwj had not Prohibited, from Al Sabia
and other such’ – end.
‫و أقول و ِن كان ظاِر بعض اْلخوُّبار اختصاص اْلكم ََلَِرار ِف املخمصة لكن لفظ اْلية شامل لكل اَِرار من َماعة أو خوف قتل أو َرر‬
.‫عظيم َل يتحمل عادة‬
And I ( Majlisi) am saying, ‘And even though apparent of some Ahadeeth are of specific rulings,
with the desperation in particular, but the Wording of the Verse is inclusive of all desperations
– from starvation, or fear of being killed, or mighty harm what a norm does not carry’.
‫يل َعلى نَ ْف ِس ِه اختلفوا ِف ذلك الِعام‬ِ ِ َِّ ِ ِ ِ ‫ِا‬ ِ َّ

َ ‫ُك نل الِعام ِف اجملمع كل املَكوَلت كا َن حَل أي حَلَل لوُّبَِن ْسرائ‬
ُ ‫يل و ِسرائيل ِو يعْوب ع َل ما َحَّرَم ْسرائ‬
‫فْيل ِن يعْوب ع أخذه وجع العرق الذي يْال له عرق النسا فنذر ِن شفاه هللا أن يرم العروق و ْلم اْلبل و ِو أحب الِعام ِليه عن ابن عوُّباس و‬
‫غْيه‬
All food – in (the book) ‘Al Majma’ ‘All edibles’ - was Permissible – i.e., Halal - for the Children
of Israel – and Israel, he-as is Yaqoub-as - except that which Israel had forbidden upon itself
[3:93]. They have differed regarding that food. It is said, ‘Yaqoub-as was seized by vein pain
which is called ‘Al Nasa’ vein. He-as vowed if Allah-azwj were to cure him-as, he-as would prohibit
the veins and the meat of the camels, and it was the most beloved of the foods to him -as’ –
from Ibn Abbas and others.
‫و قيل حرم ِسرائيل على نفسه ْلم اْلزور تعوُّبدا هلل و سَل هللا أن ُييز له فحرم هللا تعاَل ذلك على ولده عن اْلسن‬
And it is said, ‘Israel prohibited unto itself the camel meal in worship Allah -azwj and asked
Allah-azwj to allow it for him-as. Allah-azwj the Exalted Prohibited that upon his-as children’ – from
Al-Hassan.
‫و قيل حرم زائدِ الكوُّبد و الكليتْي و الشحم َِل ما ْحلته الظهور عن عكرمة‬
And it is said, ‘He-as prohibited the appendices of the liver, and the two kidneys, and the fat,
except what the backs carried’ – from Ikrimah.
‫و اختلف ِف أنه كيف حرمه على نفسه فْيل ََلجتهاد و قيل َلنذر و قيل بنٍ ورد عليه و قيل حرمه كما يرم املستظهر ِف دينه من الزِاد اللذة على‬
‫نفسه‬
And they differed regarding, ‘How could he-as prohibit unto himself-as?’ It is said, ‘Due to the
Ijtihaad (striving in religion)’. And it is said, ‘Due to the vow’. And it is said, ‘Due to a text
having arrived to him-as’. And it is said, ‘He-as prohibited it like what the ascetic tends to
prohibit in his religion in abstention of the pleasures unto himself.
Page 90 of 296
‫ِم ْن قَ ْوُّب ِل أَ ْن تُنََّزَل الت َّْوراةُ أي كل الِعام كان حَل لوُّبن ِسرائيل قوُّبل نزول التوراة على موسى فإِنا تضمنت َترمي ما كان حَلَل لوُّبن ِسرائيل و اختلفوا فيما‬
.‫حرم عليهم و حاْلا بعد نزول التوراة‬
from before the Revelation of the Torah. [3:93] – i.e., all foods were Permissible for children
of Israel-as before the Revelation of the Torah unto Musa-as, for it included the Prohibitions of
what used to be Permissible for children of Israel. And they are differing regarding what was
Prohibited unto them and its Permissibles after Revelation of the Torah.
.‫فْيل ِنه حرم عليهم ما كانوا يرمونه قوُّبل نزوْلا اقتداء ِببيهم يعْوب عن السدي‬
It is said, ‘It was Prohibited unto them what they had prohibited it before its Revelation,
believing in their father-as Yaqoub-as’ – from Al Sady.
‫و قيل َل يرمه هللا عليهم ِف التوراة و َِّنا حرم عليهم بعد التوراة بظلمهم و كفرِم و كانت بنو ِسرائيل ِذا أصابوا ذنوُّبا عظيما حرم هللا عليهم طعاما طيوُّبا‬
ِ ِ َّ ِ ِ
ْ َّ‫ِادوا َحَّرْمنا َعلَْي ِه ْم طَيِوُّبات أُحل‬
‫ت َْلُْم‬ ُ ‫ين‬َ ‫و صب عليهم رجزا و ِو املوت و ذلك قوله تعاَل فَوُّبظُْلم م َن الذ‬
And it is said, ‘Allah-azwj did not Prohibit unto them in the Torah, and rather He-azwj Prohibited
unto them after the Torah, due to their injustices and their Kufr, and it was so that the children
of Israel, whenever they committed a major sin, Allah-azwj would Prohibit good foot unto them
and Send a Curse upon them, and it is the death, and that is the Word of the Exalted: Due to
the injustice from those who are Jews, We Prohibited unto them the good things which had
been Permitted for them, [4:160].
‫و قيل َل يكن شي ء من ذلك حراما عليهم ِف التوراة و َِّنا ِو شيء حرموه على أنفسهم اتوُّباعا ْلبيهم و أَافوا َترُيه َِل هللا فكذِبم هللا تعاَل فاحتج‬
‫عليهم َلتوراة و أمرِم َْلتيان ِبا و ِبن يْرءوا ما فيها فإنه كان ِف التوراة أِنا كانت حَلَل لَلنوُّبياء‬
And it is said, ‘There did not happen to be anything from that Prohibited unto them in the
Torah, and rather it is something they had prohibited upon themselves following their
father-as, and the added its prohibition to Allah-azwj. So, Allah-azwj the Exalted Belied them.
He-azwj Argued upon them with the Torah and Commanded them with coming with it, and that
they should be reading whatever was in it, for it was in the Torah, it used to be Permissible
for the Prophets-as.
ِ ِ
َ ‫و َِّنا حرمها ِسرائيل على نفسه فلم ُيسروا على ِتياِنا لعلمهم بصدقه ص و كذِبم و كان ذلك دليَل على صحة نوُّبوته ِم ْن بَ ْعد ذل‬
‫ك أي بعد قيام‬
.‫ك ُِ ُم الظَّالِ ُمو َن ْلنفسهم‬
َ َِ‫اْلجة فََُول‬
And rather Israil-as had prohibited until himself-as, but they did not have the audacity to be
committing it due to their knowledge of its truthfulness and their lies; and that evidence’s
upon the correctness of his-as Prophet-hood, i.e., after the establishment of the argument,
they are the unjust ones [3:94] to themselves.
.‫و أقول ظاِره على بعض الوجوه َتليل ما حرموه على أنفسهم فتَمل‬
And I (Majlisi) am saying, ‘It’s apparent is upon one of the aspects is Permission of what they
had prohibited unto themselves, so ponder’.
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ِ ِ
ْ ‫يمةُ ْاْلَنْعاِم قد مر تفسْيه ِف َب اْلنعام ََِّل ما يُْتلى َعلَْي ُك ْم قيل أي َِل ُمرم ما يتلى عليكم كْوله ُح ِرَم‬
‫ت َعلَْي ُك ُم الْ َمْيتَةُ أو َِل ما يتلى‬ ْ َّ‫أُحل‬
َ ‫ت لَ ُك ْم َِب‬
‫عليكم آيةُ َترُيِِه‬
Permissible for you are beasts of the livestock – Its interpretation has already passed in the
chapters on the livestock - except what has been recited upon you, [5:1]. It is said, ‘I.e., except
what prohibition of what is recited upon you, like His-azwj Words: Prohibited unto you is the
dead, [5:3], or except what is recited to you, Verse of its Prohibition.
‫الصْي ِد حال من الضمْي ِف لكم و قيل من واو أوفوا و قيل استثناء و ِو تعسف و الصيد يتمل املصدر و املفعول َو أَنْتُ ْم ُحُرٌم حال عما‬ َّ ‫َغ ْ َْي ُُِملِي‬
.‫استكن ِف ُملي و اْلرم َجع حرام و ِو احملرم و سيَِ تفسْي اْلَيت ِف كتاب اْلج ِن شاء هللا تعاَل‬
other than the hunting of domesticated (animals) [5:1] – a state from the source regarding
for you all’ And it is said, ‘From (the letter) ‘Waw’, ‘fulfil’’. And it is said, ‘An exclusion, and it
is arbitrary, and the ‘hunting’ is probably and the source and the effect - while you are in
Ihram; [5:1] and about what dwells in outside the Sanctuary; and the ‘Al Haram’ is a plural of
‘Haraam’, and it is the one in Ihraam (Muhrim). And I (Majlisi) shall be coming with the
interpretation of the Verses in the book of Hajj, if Allah -azwj so Desires’.
‫َو الْ ُمْن َخنِ َْةُ قال الَِبسي رْحه هللا تعاَل ِي الِ تدخل رأسها بْي شعوُّبْي من شجر فتختنق و ُتوت عن السدي و قيل ِي الِ ّتنق ِبوُّبل الصائد و‬
‫ُتوت عن الضحاك و قتادة و قال ابن عوُّباس كان أِل اْلاِلية َينْوِنا فيَكلوِنا‬
and the strangled, [5:3] – Al-Tabarsee, may Allah-azwj be Pleased with him, said, ‘It is which its
head is inserted between the two branches of a tree and is strangled and dies’ – from Al Sady.
And it is said, ‘It is which is strangled by a rope of the hunter and dies’ – from Al-Zahak and
Qatada. And Ibn Abbas said, ‘The people of the pre-Islamic period were strangling them, and
they would eat them.
.‫َو الْ َم ْوقُو َذةُ ِي الِ تضرب حَّت ُتوت عن ابن عوُّباس و السدي و الوقذ شدة الضرب‬
and the beaten [5:3] – ‘It is which is struck until it dies’ – from Ibn Abbas, and Al Sady. And
the (word) ‘Waqaz’ is the one severely beaten.
‫َو الْ ُم ََ دِديَةُ و ِي الِ تْع من جوُّبل أو موَع عال أو تْع ِف بَر فتموت عن ابن عوُّباس و غْيه و مَّت وقع ِف بَر و َل يْدر على تذكيته جاز أن يِعن‬
.‫و يضرب ِف غْي املذبح حَّت يَبد ث يؤكل‬
and the fallen [5:3] – ‘And it is which falls from a mountain, or a high place, or it falls into a
well, so it dies’ – from Ibn Abbas and others, and when it falls into a well and one is not able
upon cleaning it, it is allowed that it be stabbed and struck in other than the altar, until it
cools, then it is eaten.
.‫يحةُ و ِي الِ تنِحها غْيِا فتموت‬ ِ

َ َِّ‫َو الن‬
and the gored [5:3] – and it is which others have gored, so it died.
.‫السوُّبُ ُع أي و حرم عليكم ما أكله السوُّبع ِبعَن قتله السوُّبع و ِو فريسة السوُّبع عن ابن عوُّباس و غْيه‬
َّ ‫َو ما أَ َك َل‬
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and what the predators have eaten (from), [5:3] – ‘I.e., it is Prohibited unto you all what the
predators have eaten, in the meaning, the predators had killed it, and it is a prey of the
predator’ – from Ibn Abbas and others.
‫ََِّل ما ذَ َّكْيتُ ْم يعن َِل ما أدركتم ذكاته فذكيتموه من ِذه اْلشياء‬
except what you have purified; [5:3] – meaning except what you have come across it be
purified, so you purify from these things.
.ُ‫ف َعْينَه‬ َّ ‫السيِ َديْ ِن الْوُّبَاقِ ِر َو‬

َّ ‫الص ِاد ِق ع أ ََّن أ َْد ََن َما تُ ْد ِرُك بِِه‬
ُ ‫الذ َكاةُ أَ ْن تُ ْد ِرَكهُ يَتَ َحَّرُك أُذُنَهُ أ َْو ذَنَوُّبَهُ أ َْو يَِْ ِر‬ َ ‫َو ُرِو‬
َّ ‫ي َع ِن‬
And it is reported from the two Seyyids, Al-Baqir-asws and Al-Sadiq-asws: ‘The lease of what the
purity can be realised with, is that you realise it moving its ears, or its tail, or blinks its eyes’’.
.‫و اختلف ِف اَلستثناء َِل ما ذا يرجع فْيل يرجع َِل َجيع ما تْدم ذكره من احملرمات سوى ما َل يْوُّبل من اْلنزير و الدم عن علي ع و ابن عوُّباس‬
And the differing is regarding the exclusion to what it refers to. It is said, ‘It refers to entirety
of what its mention has preceded, from the Prohibition, besides what is not acceptable, from
the pigs, and the blood’ – from Ali-asws and Ibn Abbas.
‫و قيل ِو استثناء من التحرمي َل من احملرمات ْلن امليتة َل ذكاة ْلا و للخنزير فمعناه حرمت عليكم سائر ما ذكر َِل ما ذكيتم ُا أحله هللا لكم َلتذكية‬
.‫فإنه حَلل لكم انتهى‬
And it is said, ‘It is an exclusion from the Prohibition, not from the Prohibited (items), because
the dead, there is no purification for it, and for the pig, its meaning is, ‘It is Prohibited to you
all rest of what has been mentioned except what you have purified, from what Allah-azwj has
Permitted for you all with the purifying, for it is Permissible for you’ – end.
.‫و قيل اَلستثناء راجع َِل اْلخْي فْط‬
And it is said, ‘The exclusion refers to the latter only’.
ِ
ْ ‫ث قال رْحه هللا و مَّت قيل ما وجه التكرار ِف قوله َو الْ ُمنْ َخن َْةُ َو الْ َم ْوقُوذَةُ َِل آخر ما عدد َترُيه مع أنه افتتح اْلية بْوله ُح ِرَم‬
‫ت َعلَْي ُك ُم الْ َمْيتَةُ و ِي‬
.‫تعم َجيع ذلك و ِن اختلفت أسوُّباب املوت من خنق أو ترد أو نِح أو َِِلل لغْي هللا به أو أكل سوُّبع‬
Then he, may Allah-azwj have Mercy on him, said, ‘And when it is said, ‘What is the aspect of
the repetition in His-azwj Words: and the strangled, and the beaten, [5:3] – up to the end of
what He-azwj has Counted of its Prohibited, along with that the beginning of the Verse is with
His-azwj Words: Prohibited unto you is the dead, [5:3], and it is a completion of entirety of
that, and even if the causes of death are different, from strangling, or beating, or goring, or
slaughtering for other than Allah-azwj, or eaten by the predators?’
‫فاْلواب أن الفائدة ِف ذلك أِنم كانوا َل يعدون امليتة َِل ما مات حتف أنفه من دون شيء من ِذه اْلسوُّباب فَعلمهم هللا سوُّبحانه أن حكم اْلميع‬
‫واحد و أن وجه اَلستوُّباحة ِو التذكية املشروعة فْط‬
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The answer is, ‘The benefit in that, they were not counting the dead except what had died,
putting gup its nose, from besides anything from these causes, so Allah -azwj the Glorious
Taught them that the Ruling in entirety is one, and that an aspect of recommendation, it is
the legislated purification only’.
.‫قال السدي ِن َنسا من العرب كانوا َيكلون َجيع ذلك و َل يعدونه ميتا َِّنا يعدون امليت الذي ُيوت من الوجع‬
Al-Sady said, ‘Some people from the Arabs were eating entirety of that and they were not
counting it as ‘dead’. But rather, they were counting the dead to be the one which dies from
the pain’.
ُ ‫َو ما ذُبِ َح َعلَى الن‬

ِ ‫نص‬
‫ب أي اْلجارة الِ كانوا يعوُّبدوِنا و ِي اْلواثن يعن حرم عليكم ما ذبح على اسم اْلواثن‬
and what is slaughtered upon the altars [5:3] – i.e., the stone which they were worshipping,
and these are the idols, meaning, it is Prohibited unto you all whatever is slaughtered upon
the name of the idols.
ِ ‫حاب الْيَ ِم‬

‫ْي ِبعَن عليك و كانوا يْربون و‬ ِ ‫َص‬ ِ َ َ‫و قيل معناه ما ذبح لَلواثن تْرَ ِليها و الَلم و على يتعاقوُّبان أ َل ترى َِل قوله سوُّبحانه فَسَلم ل‬
ْ ‫ك م ْن أ‬ ٌ َ
‫يلِخون اْلواثن بدمائها‬
And it is said, ‘Its meaning is, whatever is slaughtered for the idols to be drawn near to it, and
the (letter) ‘Laam’ and ‘Ala’ are consecutive. Don’t you see Words of the Glorious: ‘So peace
is for you from companions of the right hand!’ [56:91]? It means, ‘upon you’, and they were
drawing near and were smearing the idols with their bloods.
‫قال ابن جريح ليست النصب أصناما َِّنا اْلصنام ما يصور و ينْش بل كانت حجارة منصوبة حول الكعوُّبة و كانت ثَلُائة و ستْي حجرا‬
Ibn Jareeh said, ‘It wasn’t the idols which were set up. But rather, the idols are what is imaged
and engraved, but these were stones set up around the Kaaba, and there were three hundred
and sixty stones’.
‫و قيل كانت ثَلُائة منها ْلزاعة و كانوا ِذا ما ذِبوا نضحوا الدم على ما أقوُّبل من الوُّبيت و شرحوا الدم و جعلوه على اْلجارة‬
And it is said, ‘These were three hundred, and from these was for Al Khuza’a, and whenever
they slaughtered, they sprinkled the blood upon what was facing from the House (Kaaba),
and they spread out the blood (meat) and made it to be upon the stones.
ِ ِ
ُ‫ماؤِا َو لك ْن يَنالُه‬
ُ ‫ومها َو َل د‬
ُ ُ‫اَّللَ ُْل‬
َّ ‫نال‬
َ َ‫فْال املسلمون َي رسول هللا كان أِل اْلاِلية يعظمون الوُّبيت َلدم فنحن أحق بتعظيمه فَنزل هللا سوُّبحانه لَ ْن ي‬
‫التَّْوى ِمنْ ُك ْم‬
The Muslims said, ‘O Rasool-Allah-saww! The people of the pre-Islamic period were revering
the House (Kaaba) with the blood, so we are more rightful of revering it’. Allah-azwj the Glorious
Revealed: It will never reach Allah, neither its flesh nor its blood, but the piety from you will
reach Him. [22:37].
Page 94 of 296
ِ ‫َلم موَعه رفع أي و حرم عليكم اَلستْسام َْل َْزَلم و معناه طلب قسم اْلَرزاق‬
‫َلْداح الِ كانوا يتفََّلون ِبا ِف أسفارِم و ابتداء‬ ِ ‫و أَ ْن تَستَْ ِسموا َِْْل َْز‬
ُ ْ َ
‫أمورِم و ِي سهام كانت للجاِلية مكتوب على بعضها أمرن رِب و على بعضها ِنان رِب و بعضها غفل َل يكتب عليها شيء‬
and that which you are apportioning with the arrows, [5:3] – placing it high. I.e., and it is
Prohibited unto you the apportioning with the arrows, and its meaning is, seeking the
apportioning of the arrows with the cups which were being optimistic with in their journeys,
and beginning their affairs, and these arrow were for the pre-Islamic period. It was written
upon one of these, ‘My Lord-azwj has Commanded me’, and upon one of these, ‘My-azwj Lord-azwj
has Forbidden me’, and one of these would be clear, nothing would be written upon it.
‫فإذا أرادوا سفرا أو أمرا يهتمون به َربوا تلك الْداح فإن خرج السهم الذي عليه أمرن رِب مضى الرجل ْلاجته و ِن خرج الذي عليه ِنان رِب َل ُيض‬
‫و ِن خرج ما ليس عليه شيء أعادوِا‬
Whenever they wanted to travel, or a matter they considered as important, they would strike
that cup. If the arrow came upon which was (written), ‘My Lord-azwj has Commanded me’, the
man would go to his need; and if that one came out, upon which was (written), ‘My Lord -azwj
has Forbidden me’, he would not go; and if that one came out which there was nothing
(written) upon it, they would repeat it.
‫فوُّبْي هللا تعاَل أن العمل بذلك حرام عن اْلسن و َجاعة من املفسرين ث ذكر ما سيَِ عن علي بن ِبراِيم‬
Allah-azwj the Exalted Clarified that the working with that is Prohibited – from Al-Hassan and a
group of interpreters. Then he mentioned what I (Majlisi) shall be among with from Ali Bin
Ibrahim.
‫ث قال و قيل ِي كعاب فارس و الروم الِ كانوا يتْامرون ِبا عن َماِد و قيل الشِرنج عن سفيان بن وكيع‬
Then he said, ‘And it is said, ‘It is like the cubes of Persians and the Romans which they were
gambling with’ – from Mujahid. And it is said, ‘Chess’ – from Sufyan Bin Wakie.
‫ذلِ ُك ْم فِ ْس ٌق معناه أن َجيع ما سوُّبق ذكره فسق أي ذنب عظيم و خروج عن طاعة هللا َِل معصيته عن ابن عوُّباس‬
that is a transgression. [5:3] – ‘Its meaning is that entirety of what is mentioned has preceded
is a transgression, i.e., a major sin, and exiting from the obedience of Allah -azwj to disobeying
Him-azwj’ – from Ibn Abbas.
.‫و قيل ِن ذلكم ِشارة َِل اَلستْسام َْلزَلم أي ِن ذلك اَلستْسام فسق و ِو اْلظهر انتهى‬
And it is said, ‘(The word) ‘that’ is an indication to the apportionment with the arrows, i.e.,
that apportioning (divination) is a transgression, and it is more apparent’ – end.
‫و قيل على اْلول و سوُّبب التحرمي أنه دخول ِف علم الغيب و ََلل َعتْاد أن ذلك طريق ِليه و اف داء على هللا ِن أريد برِب هللا و جهالة و شرك ِن‬
‫أريد به الصنم‬
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And it is said based upon the first, ‘And the cause of the Prohibition is that it enters into
knowledge of the hidden matters (Ilm Al Ghayb) and straying in the belief, that it is a road to
it, and a fabricating upon Allah-azwj that ‘I am intending with my Lord-azwj Allah-azwj’, and an
ignorance, and Shirk, if the idol is intended with it.
‫و على ِذا يفهم منه َترمي اَلستخارة املشه ورة الِ قال اْلكثر ِبوازِا بل َستحوُّباِبا و تدل عليه الرواَيت فَل يكون سوُّبب التحرمي ما ذكر بل َمرد‬
ٍ‫النٍ املخصوص و تكون اَلستخارة خارجة عنه َلن‬
And based upon this is understood from it the Prohibition of the ‘Istikhara’, the well-known,
which most (people) have said with it being allowed, but with it being recommended, and the
reports have evidenced upon it. So the Prohibition cannot be what is mentioned, but it is the
bare specific text, and the Istikhara happens to be outside from it with the text.
‫فإن الظاِر أن خصوص ما كانوا يفعلونه من اق داح أنفسهم َل طريق ِليه شرعا و الرواَيت طرق شرعية و حجة َلغة و ليس ِذا مثل ذلك كذا ذكره‬
.‫بعض احملْْْي‬
The apparent is that specifically it is what they were doing, was from their own suggestions,
there being no path to it legally, and the reports are a legal way and a conclusive proof, and
this isn’t like that. Such was one of the researchers has mentioned.
.‫و أقول يظهر من بعض اْلخوُّبار أيضا أِنم كانوا يضربون َلْداح عند آْلتهم و يتوسلون ِف ذلك ِليهم فيمكن أن يكون كونه فسْا من ِذه اْلهة أيضا‬
And I (Majlisi) am saying, ‘It is apparent from some of the Ahadeeth as well that they were
striking with their cups by their gods, and were seeking a means in that to them. It is possible
that it would be a transgression from this aspect, as well’.
ْ ‫ث ِن اْلَيت املتعرَة بْي تلك اْلَيت و بْي قوله فَ َم ِن‬

‫اََُِّر اع داض ِبا يوجب التجنب عنها و ِو أن تناوْلا فسوق و حرمتها من َجلة الدين الكامل‬
.‫و النعمة التامة و اْلسَلم املرَي‬
Then, the intersecting Verses between these Verses, and between His-azwj Words: But one
who is desperate, [16:115], is an objection with what obligates keeping aside from, and it is
that it would attain the transgressions and its Prohibitions from total of the perfect religion
and the complete Favours, and Al Islam is the satisfactory’.
‫و أقول َل يوُّبعد تغيْي نظم اْلَيت عن ال دتيب املنزل لدَللة الرواَيت املتواترة من طرق اْلاصة و العامة أِنا نزلت ِف وَلية أمْي املؤمنْي ع الِ نزلت يوم‬
.‫الغدير فلعلهم تعمدوا ذلك توُّبعيدا لَلذِان عن فهم املراد‬
And I (Majlisi) am saying, ‘It is not far-fetched that the sequence of the Verses have been
altered from the Revealed arrangement due to the evidence of the consecutive reports from
the ways of the special ones (Shias) and the general Muslims that it was Revealed regarding
the Wilayah of Amir Al-Momineen-asws which was Revealed on the Day of Al-Ghadeer. Perhaps
they deliberately did that in order to distance the minds from understanding the purpose
(what is meant)’.
َ ‫اََُِّر ِِف َْْ َم‬

‫صة ِف اجملمع معناه فمن دعته الضرورة ِف َماعة حَّت َل ُيكنه اَلمتناع من أكله عن ابن عوُّباس و غْيه‬ ْ ‫فَ َم ِن‬
Page 96 of 296
But the one who is desperate during hunger [5:3] – In (the book) ‘Al-Majma’, ‘Its meaning is,
‘The one whom the desperation calls during starvation until it is not possible to refuse from
eating it’ – from Ibn Abbas and others.
‫َغ ْ َْي ُمتَجانِف ِِْل ْث أي غْي مائل َِل ِث و ِو نصب على اْلال يعن فمن اَِر َِل أكل امليتة و ما عدد هللا َترُيه عند اجملاعة الشديدة غْي متعمد‬
‫لذلك و َل ْتار له و َل مستحل فإن هللا سوُّبحانه أَح تناول ذلك له قدر ما ُيسك به رمْه بَل زَيدة عليه عن ابن عوُّباس و غْيه و به قال أِل العراق‬
‫و قال أِل املدينة ُيوز أن يشوُّبع منه عند الضرورة‬
without inclination to sin, [5:3] – i.e., not inclining to a sin, and it is upon the situation,
meaning, the one who is desperate to eating the dead, and what Allah-azwj has Counted of its
Prohibition during the severe starvation, deliberating to that, and not choosing for it, nor
impossible, for Allah-azwj has Legalised taking that for him a measurement of what would
withhold his breath, without increasing upon it -from Ibn Abbas and others; and the people
of Al Iraq said with it, and the people of Al Medina allowed to be satiated from it during the
desperation.
.‫و قيل ِن معَن قوله َغ ْ َْي ُمتَجانِف ِِْل ْث غْي عاص ِبن يكون َغيا أو عادَي أو خارجا ِف معصية عن قتادة‬
And it is said, ‘The meaning of His-azwj Words: without inclination to sin, [5:3], is without being
disobedient by being a rebel, or obstinate, or going out in disobedience’ – from Qatada.
‫ور َرِح ٌيم ِف الكَلم ُمذوف دل ما ذكر عليه و املعَن فمن اَِر َِل ما حرمت عليه غْي متجانف ْلث فَكله فإن هللا غفور لذنوبه ساتر عليه‬ َّ ‫فَِإ َّن‬
ٌ ‫اَّللَ َغ ُف‬
‫أكله َل يؤاخذه به و ليس يريد أن يغفر له عْاب ذلك اْلكل و َل يستحق العْاب على فعل املوُّباح و ِو رحيم أي رفيق بعوُّباده و من رْحته أَح ْلم‬
‫ما حرم عليهم ِف حال اْلوف على النفس‬
then Allah is Forgiving, Merciful [5:3] – In the Speech it was deleted, indicating what He-azwj
has Mentioned upon, and the meaning is, ‘The one who is desperate to what has been
Prohibited unto him, without inclining to sin, he can eat it, for Allah-azwj would Forgive his sins,
Covering upon him his eating, not Seizing him with it’, and He -azwj didn’t mean He-azwj would
Forgive for him the Punishment of that eating nor is the Punishment deserving upon the
legalised deed, and He-azwj is Merciful, i.e., Kind with His-azwj servants; and from His-azwj Mercy
is His-azwj Legalising for them what has been Prohibited unto them in a state of fear upon the
self’.
‫ك َي ُممد ما ذا أ ُِح َّل َْلُْم معناه أي شيء أحل ْلم أي يستخَبك املؤمنون ما ذا أحل ْلم من املِاعم و املآكل و قيل من الصيد و الذَئح‬
َ َ‫يَ ْسََلُون‬
They are asking you [5:4]. – O Muhammad-saww - as to what is that (which is) Permissible for
them – Its meaning is, ‘Which thing is Permissible for them?’ I.e., the Momineen are asking
you-asws for information, what is Permissible for them from the foods and the edibles. And it
is said, ‘From the hunting and the slaughters’.
ِ
ُ ِ‫قُ ْل أُح َّل لَ ُك ُم الَِّي‬
‫وُّبات منها و ِي اْلَلل الذي أذن لكم ربكم ِف أكله من املَكوَلت و الذَئح و الصيد عن اْلوُّبائي و أِب مسلم‬
Say: ‘Permissible for you are the good things [5:4] – from these, and it is the Permissible
which your Lord-azwj has Allowed for you, from the edibles, and the slaughters and the hunting
– from Al-Jabaie and Abu Muslim.
Page 97 of 296
‫و قيل ُا َل يرد بتحرُيه كتاب و َل سنة و ِذا أوَل ملا ورد أن اْلشياء كلها على اْلطَلق و اْلَحة حَّت يرد الشرع َلتحرمي و قال الوُّبلخي الِيوُّبات ما‬
.‫يستلذ‬
And it is said, ‘From what its Prohibition has not been referred in the Book or Sunnah, and
this is first of what has been referred that all the things are based upon the absolute and the
legalised until the Law comes with the Prohibition’. And Al-Balkhy said, ‘The ‘good’ are what
are pleasurable’.
ِ
ُ ِ‫الْيَ ْوَم أُح َّل لَ ُك ُم الَِّي‬
.‫وُّبات قال رْحه هللا ِذا يْتضي َتليل كل مستِاب من اْلطعمة َِل ما قام الدليل على َترُيه‬
Today the good things are Permissible for you, [5:5] – He, may Allah-saww have Mercy on him,
said, ‘This requires the Permissibility of all what were recommended from the foods, except
what the evidence establishes upon its Prohibition’.
.‫أقول سيَِ تفسْي اْلية ِف َب ذَئح الكفار ِن شاء هللا‬
I (Majlisi) am saying, ‘I shall be coming with the interpretation in the chapter of slaughters by
the Kafirs, if Allah-azwj so Desires’.
‫ و منها أن يريد َل َترموِا على غْيكم َلفتوى‬.‫ و منها أن يريد َل تظهروا َترُيها‬.‫َل َُتَ ِرُموا قال ِف اجملمع ِو يتمل وجوِا منها أن يريد َل تعتْدوا َترُيها‬
‫ و منها أن يريد َل تلتزموا َترُيها بنذر أو ُيْي‬.‫ و منها أن َل َتروِا َمرى احملرمات ِف شدة اَلجتناب‬.‫و اْلكم‬
Do not be prohibiting [5:87] – He said in (the book) ‘Al-Majma’, ‘It carries aspects. From these
is that He-azwj Intended, ‘Do not believe in its Prohibition’. And from these is that He-azwj
Intended: ‘Do not reveal its Prohibition’. And from these is that He-azwj Intended: ‘Do not
prohibit it based upon others with the Fatwa and the ruling’. And from these is, ‘Do not flow
it the flow of the Prohibitions during difficulties of keeping away’. And from theses is that He-
azwj Intended: ‘Do not necessitate its prohibition by a vow or an oath.
‫فوجب ْحل اْلية على َجيع ِذه الوجوه و الِيوُّبات اللذيذات الِ تشتهيها النفوس و ُتيل ِليها الْلوب و قد يْال الِيب ِبعَن اْلَلل كما يْال يِيب‬
.‫له كذا أي يل له و َل يليق ذلك ِبذا املوَع‬
It obliges carrying the Verse based upon entirety of these aspects, and the good things, and
the pleasurable are those which the souls desire and the hearts incline towards, and it has
been said, ‘The ‘good’ is in the meaning of the Permissible, like what is said, ‘It is good for
him’, i.e., ‘Permissible for him’, and that is not appropriate in this place.
‫أقول فيه نظر و قد مضى الكَلم منا فيه و يتمل أن يكون املراد َلِيب ما َل يكن فيه جهة قوُّبح و خوُّبث معنوي و كل ما أحله هللا فهو كذلك فذكره‬
.‫لتعليل اْلكم فكَنه قال َل َترموا ما أحل هللا لكم فإن كل ما أحله لكم ليس فيه قوُّبح و خوُّباثة فلم َترموِنا على أنفسكم‬
I (Majlisi) am saying, ‘There is consideration in it, and the speech has passed from us regarding
it, and it is possible that the purpose with the ‘good’ would be what does not happen to have
an aspect of meaningful ugliness and wickedness in it; and all what Allah-azwj has Permitted, it
is like that. He-azwj Mentioned it to justify the ruling as if He-azwj Said: ‘Do not be prohibiting
Page 98 of 296
what Allah-azwj has Permitted for you, for all what is Permissible for you, there isn’t in it any
ugliness and wickedness, so do not be prohibiting it upon yourselves’.
َّ ‫َو ُكلُوا َُِّا َرَزقَ ُك ُم‬

‫اَّللُ قال احملْق اْلردبيلي رْحه هللا أي َل َترموا على أنفسكم ما أحل هللا لكم و رزقكم و َل َتتنوُّبوا منه تنزِا بل كلوا فإن َجيع ما رزقكم‬
‫هللا حَلل طيب فحَلَل حال موُّبينة َل مْيدة‬
And eat from what Allah has Graced you [5:88] – The researcher Al-Ardebeyli, may Allah-azwj
have Mercy on him, said, ‘I.e., do not be prohibiting upon yourselves what Allah -azwj has
Permitted to you and Graced you, and do not be keeping away from it, removing from it, but
eat, for entirety of what Allah-azwj has Graced you is Permissible, good. So, it is a clear
condition, not restrictive.
ِ
‫اَّللُ لَ ُك ْم حيث ِنى ِناك عن َترمي طيوُّبات ما‬ َ ‫و كذلك طيوُّبا و يتمل التْييد و يكون سوُّبب التْييد ما تْدم فيما قوُّبل من قوله َل َُتَ ِرُموا طَيِوُّبات ما أ‬
َّ ‫َح َّل‬
‫أحل هللا أي ما طاب و لذ منه فإنه قيل الظاِر أن قيد طيوُّبات ما أحل هللا للوقوع و أنه ُمل للتحرمي و َِل جعل َجيع ما أحل هللا حراما منهيا و يتمل‬
‫أن يكون اْلَافة بيانية أيضا‬
And like that is ‘good’, and the emphasis is possible, and the cause of the emphasis would be
what has preceded in what is from His-azwj Words: Do not be prohibiting yourselves the good
things what Allah has Permitted for you [5:87] – whereby He-azwj Forbade over there about
prohibiting the good what Allah-azwj has Permitted, i.e., what is good and pleasurable from it,
for it has been said, ‘The apparent is that the emphasis of the ‘good’ is what Allah -azwj has
Permitted for the occurrence, and it is in place of the Prohibited, or else it would make
entirety of what Allah-azwj has Permitted to be prohibited, a forbiddance. And it is possible
that it would be an additional clarification as well.
‫ت ُعثْ َما َن بْ ِن َمظْ ُعون َو اتَّ َف ُْوا‬ ِ ‫الصحاب ِة ِِف ب ي‬ ِ ‫اَّللِ ص أَنَّه وصف الْ ِْيامةَ ِْلَصحابِِه ي وماً و َلَ َغ ِِف ِنْ َذا ِرِِم فَرقنوا فَاجتمعت ََج‬ ِ ‫و رِوي َعن رس‬
َْ َ َ َّ ‫اعةٌ م َن‬ َ َ ْ َ ََْ َ ْ َ َ َْ َ ْ َ َ َ َ َ ُ َّ ‫ول‬ َُ ْ َ ُ َ
‫وح أَ ِي‬ ِ َّ ِ ِ ِ َّ
ِ ‫ْي َو أَ ْن ََل ََيْ ُكلُوا الل ْح َم َو ََل يَنَ ُاموا َعلَى الْفَر‬ ِ ِ ِ ِ
َ ‫ضوا لَذات الدننْيَا َو يَلْوُّبَ ُسوا الْ ُم ُس‬ ُ ُ‫يب َو يَْرف‬
َ ِ‫اش َو ََل يََْربُوا الن َساءَ َو ال‬ َ ‫ْي قَائم‬ َ ‫صائم‬ َ ‫َعلَى أَ ْن ََل يََزالُوا‬
‫َي يَ ِسْيُوا‬
ْ ‫ضأ‬ ِ ‫يحوا ِِف ْاْل َْر‬ ِ َ ‫ص‬
ُ ‫وف َو يَس‬ ‫ال ن‬
And it is reported from Rasool-Allah-saww, he-saww was describing the (Day of) Qiyamah to
his-saww companions one day, and he-saww reached in warning them, so they dispersed. A group
of the companions gathered in the house of Usman Bin Mazoun, and they concurred upon
that they will not cease to be fasting, standing (for Salat), and that they will neither eat the
meat nor be sleeping upon the bed, nor go near the women and the perfumes, and they will
reject the pleasures of the world, and they would wear the black, i.e., the woollen, and they
will roam in the land i.e., travelling.
‫وم َو أُفْ ُِِر َو آ ُك ُل‬ ِ ِ ِ َ ِ‫ال ِِن ََل أ ُْؤمر بِ َذل‬ ِ َِّ ‫ول‬
ُ ‫َص‬ ُ ُ‫وموا َو ََن ُموا فَِإِن أَق‬
ُ ‫وم َو أ َََن ُم َو أ‬ ُ ُ‫وموا َو أَفُِْروا َو ق‬
ُ‫ص‬ ُ َ‫ك ِ َّن ْلَنْ ُفس ُك ْم َعلَْي ُك ْم َحْاً ف‬ َْ ْ َ َْ َ‫ك ف‬
َ ‫اَّلل ص َذل‬ َ ‫فَوُّبَلَ َغ َر ُس‬
.‫ و الرواية مشهورة‬.‫س ِم ِن‬ ِ
َ ‫ب َع ْن ُسنَِّ فَلَْي‬
ِ
َ ‫اللَّ ْح َم َو الد‬
َ ‫َّس َم فَ َم ْن َرغ‬
That reached Rasool-Allah-saww. He-saww said: ‘I-saww did not instruct with that. There are rights
for you upon your own selves. So, fast, and break, and stand (for Salat) and sleep, for I -saww
tend to stand (for Salat) and I-saww sleep, and I-saww fast and I-saww break, and I-saww eat the meat
and the fat. So the one who turns away from my-saww, he isn’t from me-saww’’. And the report
is well-known.
Page 99 of 296
‫أو ْلن النفس ِليه أميل فهو مظنة التحرمي فَل دَللة ِف اْلية على أن الرزق قد يكون حَلَل و قد يكون حراما فاْلرام أيضا يكون رزقا كما ِو معتْد‬
‫اْلهال و العوام الذين َيكلون أموال الناس و يْولون ِذا رزقنا هللا َِيه و ِو مْتضى مذِب اْلشاعرة‬
Or because the soul inclines to it, so it thinks of the Prohibition. There is no evidence in the
Verse upon that the sustenance may be Permissible or may be Prohibited, for the Prohibited
as well happens to be sustenance, like what is the belief of the ignorant ones and the
generality, the ones who are devouring the wealth of the people and are saying, ‘This is
sustenance what Allah-azwj has Given us’, and it is in accordance with the doctrine of the
Asharites.
‫و أشار ِليه الوُّبيضاوي ِبنه لو َل يْع الرزق على اْلرام َل يكن لذكر اْلَلل فائدة زائدة و ِو خيال َطل ِذ ما يتاج ذكر كل شيء َِل فائدة زائدة مع‬
.‫وجودِا و ِي ِنا اْلشارة َِل عدم معْولية املنع ِبن ذلك حَلل رزقكم هللا فَل معَن للتحرمي و املنع‬
And Al-Bayzawi has indicted to it, ‘If the sustenance does not fall upon the Prohibited, there
would not be any extra benefit in mentioning the Permissible’. And it is a false thought when
there is no need to mention everything to an extra benefit along with its existence, and over
here it is the indication to the unreasonableness of the forbiddance, that it is Permissible what
Allah-azwj has Graced you, so there is no meaning for the prohibiting and forbidding.
‫و َْلملة الْيد قد يكون للكشف و الوُّبيان و قد يكون لإلشارة َِل عدم معْولية اَلجتناب و أن ذلك الوصف ِو الوُّباعث ملذمة التارك و قد يكون‬
‫لغْي ذلك‬
In general, the restriction may be for disclosure and clarification, and it may be to indicate the
unreasonableness of avoidance, and that this description is the reason for the blame of the
abandoner, and it may be for other than that.
‫و ِنا يكفي اْلوَلن فاْلية دلت على عدم جواز التجاوز عن حدود هللا و التشريع و عدم حسن اَلجتناب عما أحل هللا و يتمل أن يكون َعتْاد‬
‫التحرمي أو املرجوحية‬
And over here the first two are suffice, for the Verse indicates upon the impossibility of
allowance to surpass the limits of Allah-azwj and the Law, and the impermissibility of avoiding
what Allah-azwj has Permitted, and it is possible that it would be with belief of the Prohibition
or desirable.
‫فَل يناِف ال دك للتزِد و لََل يصْي سوُّبوُّبا للنوم و الكسل و قساوة الْلب و ْلذا نْل أن رسول هللا ص ما أكل خوُّبز اْلنِة و َل شوُّبع من خوُّبز الشعْي و‬
‫زِد أمْي املؤمنْي ع مشهور‬
The abandonment does not negate one’s asceticism, lest it become a cause for sleep, laziness,
and hardness of the heart, and for this reason it was reported that Rasool-Allah-saww, did not
eat wheat bread or barley bread, and the asceticism of Amir Al-Momineen-asws, is well-known.
Benefits such as being a reason for lack of sleep and reforming the soul and humiliating it, so
it appears that there is nothing wrong with it with the belief in the ornament is over.
‫و لكن ينوُّبغي أن يكون ذلك َعتْاد التََ َِس ي َِل أنه ِذا اجتنب لوُّبعض الفوائد مثل كونه سوُّبوُّبا لْلة النوم و ِصَلح النفس و تذليلها فالظاِر أنه َل ِبس‬
.‫به مع اعتْاد اْللية انتهى‬
Page 100 of 296

But it is befitting that would be due to the belief in sympathy, except that when one abstains
for one of the benefits, like it being a cause for the scarcity of sleep, and correcting the soul,
and humbling it, the apparent is that there is no problem with it, along with ornamental
beliefs’ – end.
ِ ِ َ َ‫اَّللِ ع أَنَّهُ ق‬
َّ ‫ي َع ْن أَِِب َعْوُّب ِد‬
َ َ‫ت ِِف َعلي ع َو بِ ََلل َو عُثْ َما َن بْ ِن َمظْ ُعون فََ ََّما َعل ٌّي فَِإنَّهُ َحل‬
‫ف أَ ْن ََل يَنَ َام اللَّْي َل أَبَداً ََِّل َما‬ ْ َ‫ نََزل‬:‫ال‬ َ ‫ ُرِو‬،‫ال ِف الْ َم ْج َم ِع‬
ِ َ َ‫َو ق‬
.ً‫ف أَ ْن ََل يَْن ِك َح أَبَدا‬ ِ
َ َ‫ف أَ ْن ََل يُ ْفَِر َِلن ََّها ِر أَبَداً َو أ ََّما ُعثْ َما ُن بْ ُن َمظْ ُعون فَِإنَّهُ َحل‬ َ َ‫اَّللُ َو أ ََّما بِ ََل ٌل فَِإنَّهُ َحل‬
َّ َ‫َشاء‬
And he said in (the book) ‘Al-Majma’ – ‘It is reported from Abu Abdullah-asws having said: ‘It
was Revealed regarding Ali-asws, and Bilal, and Usman Bin Mazoun. As for Ali-asws, he-asws had
sworn that he-asws would not sleep at night, ever except what Allah-azwj so Desires; and as for
Bilal, he had sworn that he will not breakfast at daytime, ever; and as for Usman Bin Mazoun,
he had sword that he would not get married, ever’’.
.‫و قال ابن عوُّباس يريد من طيوُّبات الرزق اللحم و غْيه‬
And Ibn Abbas said, ‘He-azwj Meant form the ‘good’ sustenance, the meat and other such’.
‫اَّللَ الَّ ِذي أَنْتُ ْم بِِه ُم ْؤِمنُو َن ِذا استدعاء َِل التْوى ِبلِف الوجوه و تْديره أيها املؤمنون َهلل َل تضيعوا ُِيانكم َلتْصْي ِف التْوى فتكون عليكم‬
َّ ‫َو اتَّ ُْوا‬
‫اْلسرة العظمى و اتْوا ِف َترمي ما أحل هللا لكم و ِف َجيع معاصيه من به تؤمنون و ِو هللا سوُّبحانه‬
and fear Allah Whom you are believing in [5:88] – This calls to the piety with the subtlest of
aspects, and it’s assessment is, ‘O you believers in Allah-azwj! Do not waste your Eman with the
deficiencies in the piety, so there would be mighty regret upon you, and regarding in
prohibiting what Allah-azwj has Permitted for you, and in entirety of what disobeys Him-azwj,
the One-azwj you are believing in, and He-azwj is Allah-azwj the Glorious.
‫و ِف ِاتْي اْليتْي دَللة على كراِة التخلي و التفرد و التوحش و اْلروج عما عليه اْلمهور ِف التَِل و طلب الولد و عمارة اْلرض‬
And in these two verses there is an indication of the hatred of abandonment, individuality,
brutality, and deviating from what the public has to do in qualifying, asking for a child, and
building the land.
‫ال ِ َّن ِِف بَِْ ِن الْ ُم ْؤِم ِن‬

َ َ‫اْلَََل َوةَ َو ق‬
ْ ‫ب‬ ‫ال ِ َّن الْ ُم ْؤِم َن ُحلْ ٌو ُِي ن‬ ْ ُ‫اج َو الْ َفالُوذَ َج َو َكا َن يُ ْع ِجوُّبُه‬
َ َ‫اْلَلْ َواءُ َو الْ َع َس ُل َو ق‬ َ ‫َّب ص َكا َن ََيْ ُك ُل الد‬
َ ‫َّج‬ َ ‫َو قَ ْد ُرِو‬
َّ ِ‫ي أ ََّن الن‬
.ُ‫َزا ِويَةً ََل ُيَْلَ ُؤَِا ََِّل ا ْْلَلْ َواء‬
And it has been reported that the Prophet-saww used to eat the chicken and Al Falouzaj (sweet
dish), and the sweets and the honey used to fascinate him-saww, and he-saww said: ‘The Momin
is sweet, he loves the sweets’. And he-saww said: ‘In the belly of the Momin there is a corner
he does not fill it except with sweets’’.
‫ناح ِف اجملمع أي ِث و حرج فِيما طَعِ ُموا من اْلمر و امليسر قوُّبل نزول التحرمي‬ ِ ِ َّ ‫لَيس علَى الَّ ِذين آمنُوا و ع ِملُوا‬
ٌ ‫الصاْلات ُج‬ َ َ َ َ َ َ ْ
There isn’t a blame upon those who are believing and are doing righteous deeds – in (the
book) ‘Al Majma’, ‘I.e., any sin and problem’ - regarding what they are consuming, [5:93] –
from the wine and the gambling, before the Revelation of the Prohibition.
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‫و ِف تفسْي أِل الوُّبيت ع فيما طعموا من اْلَلل و ِذه اللفظة صاْلة لَلكل و الشرب‬
And in Tafseer by People-asws of the Household: ‘Among what they consumed from the
Permissibles’; and this word ‘righteous’ is for the eating and the drinking.
‫َجيعا روي عن ابن عوُّباس و أنس و ابن عازب و َم اِد و قتادة و الضحاك أنه ملا نزل َترمي اْلمر و امليسر قالت الصحابة َي رسول هللا ما تْول ِف‬
‫ِخواننا الذين مضوا و ِم يشربون اْلمر و َيكلون امليسر فَنزلت ِذه اْلية‬
All reported from Ibn Abbas, and Anas, and Ibn Aazib, and Mujahid, and Qatadah, and Al
Zahhak, ‘When the Prohibition of the wine and the gambling was Revealed, the companions
said, ‘O Rasool-Allah-saww! What are you-saww saying regarding our brothers, the ones who have
passed away, and they were drinking the wine and eating the gambling (profits)?’ So this
Verse was Revealed.
‫و قيل ِِنا نزلت ِف الْوم الذين حرموا على أنفسهم اللحوم و سلكوا طريق ال دِب كعثمان بن مظعون و غْيه فوُّبْي هللا ْلم أنه َل جناح ِف تناول املوُّباح‬
‫مع اجتناب احملرمات‬
And it is said, ‘It was Revealed regarding the group, the ones who had prohibited the meats
upon themselves, and they had travelled the parth of the Monkery, like Usman Bin Mazoun
and others. Allah-azwj Clarified to them that there is no blame in eating the legalised with
shunning the Prohibitions.
‫ات أي الِاعات ُثَّ اتَّ َْ ْوا أي داموا على اَلتْاء َو َآمنُوا أي داموا على اْلُيان ُثَّ اتَّ َْ ْوا بفعل‬ ِ ‫الص‬
ِ ‫اْل‬ َّ ‫ِذا َما اتَّ َْ ْوا شرِبا بعد التحرمي َو َآمنُوا َهلل َو َع ِملُوا‬
‫َح َسنُوا بفعل النوافل‬
ْ ‫الفرائض َو أ‬
when they are fearing – drinking it after the Prohibition - and are believing – in Allah-azwj -
and are doing righteous deeds. – of the obedience - Then they are fearing – i.e., being
constant upon the piety - and believing, - being constant upon the Eman - then they are
fearing – by doing the obligatory acts - and being good (to others) [5:93] – by doing the
voluntary deeds.
‫و على ِذا يكون اَلتْاء اْلول اتْاء الشرب بعد التحرمي و اَلتْاء الثان ِو الدوام على ذلك و اَلتْاء الثالث اتْاء َجيع املعاصي و َم اْلحسان ِليه‬
And based upon this, the first piety would be fearing the drinking (wine) after the Prohibition,
and the second piety, it would be the constancy upon that, and the third would be fearing
entirety of the disobediences, and the doing of good (to others) was included to it.
‫و قيل ِن اَلتْاء اْلول ِو اتْاء املعاصي العْلية الِ َيتٍ املكلف و َل يتعداه و اْلُيان اْلول اْلُيان َهلل تعاَل و ِبا أوجب هللا اْلُيان به و اْلُيان‬
‫بْوُّبح ِذه املعاصي و وجوب َتنوُّبها‬
And it is said that the first piety, it is fearing the intellectual disobedience which is specific to
the encumbered, and not to repeat it; and the first Eman is Eman with Allah -azwj the Exalted,
and with whatever Allah-azwj has Obligated to believe in, and the belief in the ugliness of these
disobediences, and obligation to shun these.
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‫و اَلتْاء الثان ِو اَلتْاء عن املعاصي السمعية و اْلُيان بْوُّبحها و وجوب اجتناِبا‬
And the second piety, it is fearing from the disobediences of the hearing, and the belief in
their ugliness and obligation of shunning these.
.‫و اَلتْاء الثالث َيتٍ ِبظاَل العوُّباد و رِبا يتعدى َِل الغْي من الظلم و الفساد‬
And the third piety is specific pertains to the grievances of the servants, and sometimes it
would exceed to the others from the injustice and the mischief.
ٍ‫و قال أبو علي اْلوُّبائي أن الشر اْلول يتعلق َلزمان املاَي و الشر الثان يتعلق َلدوام على ذلك و اَلستمرار على فعله و الشر الثالث َيت‬
‫ِبظاَل العوُّباد‬
And Abu Ali Al-Jabaie said, ‘The first conditions is related with the past times; and the second
condition is related with the constancy upon that and the persistence upon doing it; and the
third conditions is specific with injustices of the servants.
‫َح َسنُوا فإن اْلحسان ِذا كان متعدَي وجب أن يكون املعاصي الِ أمروا َتْائها قوُّبله أيضا متعدية‬
ْ ‫ث استدل على أن ِذه اَلتْاء َيتٍ َملظاَل بْوله َو أ‬
Then He-azwj Indicated upon that these pieties (fearing) are specific with the injustices, by His-
azwj Words: and being good (to others) [5:93], for the favouring (others), if it was
transgressive, would oblige that it would be the disobedience which they had been
Commanded to be fearing before it as well as being a transgression.
‫و ِذا َعيف ْلنه َل تصريح ِف اْلية ِبن املراد به اْلحسان املتعدي و َل ُيتنع أن يريد َْلحسان فعل اْلسن و املوُّبالغة فيه و ِن اختٍ الفاعل و َل‬
‫يتعداه كما يْولون ملن َلغ ِف فعل اْلسن أحسنت و أَجلت‬
And this is weak, because it is not explicit in the Verse that the intended with it is the
transgressive good deed, and not abstain if he intends with the favour as a good deed and the
extensive in it, and even if the doer is specific and does not exceed it, like what they would
say to the one extensive in the good deed, ‘You have done good, and beautiful!’
‫ث لو سلم أن املراد به اْلحسان املتعدي فلم َل ُيوز أن يعِف فعل متعد على فعل َل يتعدى و لو صرح سوُّبحانه‬
Then if it is accepted that what is meant by it is transgressive benevolence, then why is it not
permissible for a transgressive act to be sympathetic to an act that does not transgress, even
if the Glorious had been explicit?
‫و قال و اتْوا الْوُّبائح كلها و أحسنوا َِل غْيِم َل ُيتنع و لعل أَ علي َِّنا عدل ِف الشر الثالث عن ذكر اْلحوال ملا ظن أنه َل ُيكن فيه ما أمكن ِف‬
‫اْلول و الثان و ِذا ُكن غْي ُتنع ِبن يمل الشر اْلول على املاَي و الثان على اْلال و الثالث على املنتظر املستْوُّبل‬
And he said, ‘And fear the ugliness, all of them, and be good to others, and they did not
refuse’. And perhaps Abu Ali rather turned away from the third condition in mentioning the
situations when he thought that it is not possible in it what is possible in the first and the
Page 103 of 296

second; and this possibility is not impossible that one would bear the first condition upon the
past, and the second upon the current, and the third upon the future.
‫و مَّت قيل ِن املتكلمْي عندِم َل واسِة بْي املاَي و املستْوُّبل فإن الفعل ِما أن يكون موجودا فيكون ماَيا و ِما أن يكون معدوما فيكون مستْوُّبَل‬
‫و َِّنا ذكر اْلحوال الثَلث النحويون فجوابه أن الصحيح أنه َل واسِة ِف الوجود كما ذكرت غْي أن املوجود ِف أقرب الزمان َل ُيتنع أن نسميه حاَل و‬
.‫نفرق بينه و بْي الغابر السالف و الغابر املنتظر انتهى‬
And when the theologians with them says, ‘There are no means between the past and the
future, for the deed either would be existing, so it would be in the past, or it would be
anticipated, so it would be in the future, and rather the three conditions have been
mentioned grammatically’, its answer would be, ‘The correct is that there are no means
regarding the existence like what you mentioned, apart from that the existing in the nearby
times, it is not impossible for us to be naming it as current, and we differentiate between it
and the far distant past, and the anticipated’ – end.
‫و قال بعض احملْْْي لإلُيان درجات و منازل كما دلت عليه اْلخوُّبار الكثْية و أوائل درجات اْلُيان تصديْات مشوبة َلشكوك و الشوُّبه على اختَلف‬
‫مراتوُّبها و ُيكن معها الشرك‬
And one of the researchers said, ‘There are ranks for the Eman and levels, like what the
numerous Ahadeeth are evidencing upon, and the beginning ranks of the Eman is ratifications
tainted with the doubts, and the doubts are based upon the different ranks, and it is possible
the Shirk would be with these.
ِ ِ ِ ِ ِ
ِْ ‫َسلَ ْمنا و لَ َّما يَ ْد ُخ ِل‬
‫اْلُيا ُن ِِف‬ ُ ‫َو ما يُ ْؤم ُن أَ ْكثَُرُِ ْم َِ ََّّلل ََِّل َو ُِ ْم ُم ْش ِرُكو َن و عنها يعَب َْلسَلم ِف اْلكثر قالَت ْاْل َْعر‬
َ ْ ‫اب َآمنَّا قُ ْل ََلْ تُ ْؤمنُوا َو لك ْن قُولُوا أ‬
‫قُلُوبِ ُك ْم‬
And most of them do not believe in Allah except and they are associating [12:106], and
about this expressing Al Islam in most: The Bedouins said, ‘We believe!’ Say: ‘You do not
believe! But say, ‘We submitted’, and the Eman has not entered into your hearts. [49:14].
‫ين ِذا ذُكَِر‬ ِ َّ ِ َِّ ِِ ِ ِ ِ َّ

َ ‫ين َآمنُوا َ ََّّلل َو َر ُسوله ُثَّ ََلْ يَْراتبُوا و أكثر ِطَلق اْلُيان عليها خاصة َّنَا الْ ُم ْؤمنُو َن الذ‬ َ ‫و أواسِها تصديْات َل يشوِبا شك و َل شوُّبهة الذ‬
‫ت َعلَْي ِه ْم آَيتُهُ ز َاد ْتُ ْم ُِياَنً َو َعلى َرِبِِ ْم يَتَ َوَّكلُو َن‬ ِ ِ َّ
ْ َ‫وِبُ ْم َو ِذا تُلي‬
ُ ُ‫ت قُل‬
ْ َ‫اَّللُ َوجل‬
And its middle is ratification, neither tainted by doubts nor suspicion: those who believe in
Allah and His Rasool, then they do not doubt, [49:15]. And mostly the Eman is related to it
in particular: But rather, the Momineen are those, when Allah is mentioned, their hearts
fear, and when His Verses are recited to them, it increases them in Eman, and upon their
Lord they are relying [8:2].
‫و أواخرِا تصديْات كذلك مع كشف و شهود و ذوق و عيان و ُموُّبة كاملة هلل سوُّبحانه و شوق اتم َِل حضرته املْدسة ُِيوُّبن ُه ْم َو ُِيوُّبنونَهُ أ َِذلَّة َعلَى‬
ِ ِ َِّ ‫ضل‬ ِ َِّ ‫اِ ُدو َن ِِف سوُّبِ ِيل‬
ِ ‫الْمؤِمنِْي أ َِعَّزة علَى الْكافِ ِرين ُُي‬
ُ‫اَّلل يُ ْؤتيه َم ْن يَشاء‬ َ ‫اَّلل َو َل ََيافُو َن لَ ْوَمةَ َلئِم ذل‬
ُ ْ َ‫ك ف‬ َ َ َ َ ُْ
And its ending is ratification like that along with uncovering, and witnessing, and tasting, and
assisting, and perfect love for Allah-azwj the Glorious and complete yearning to His-azwj Holy
Presence. He would be Loving them, and they would be loving Him, being humble towards
Page 104 of 296

the Momineen, mighty against the Kafirs. They would be fighting in the Way of Allah, and
they would not be fearing accusations of an accuser. That is a Grace of Allah. He Gives it to
the one He so Desires, [5:54].
‫و عنها العوُّبارة اترة َْلحسان اْلحسان أن تعوُّبد هللا كَنك تراه فإن َل تكن تراه فإنه يراك و أخرى َْليْان َو َِْْل ِخَرةِ ُِ ْم يُوقِنُو َن‬
And about is the expression, at times the favour with the favour, that you should worship
Allah-azwj as if you can see Him-azwj, for even though you are not seeing Him-azwj, He-azwj is Seeing
you; and the other is with the conviction, and of the Hereafter, they are certain [2:4].
ِ ‫الص‬
ِ ‫اْل‬
َّ‫ات ُث‬ َّ ‫ناح فِيما طَعِ ُموا ِذا َما اتَّ َْ ْوا َو َآمنُوا َو َع ِملُوا‬ ِ ِ َّ ‫و َِل املراتب الثَلثة اْلش ارة بْوله عز و جل لَيس علَى الَّ ِذين آمنُوا و ع ِملُوا‬
ٌ ‫الص اْلات ُج‬ َ َ َ َ َ َ ْ
ِِ ‫اَّللُ ُِي ن‬
‫ْي‬
َ ‫ب الْ ُم ْحسن‬ ْ ‫اتَّ َْ ْوا َو َآمنُوا ُثَّ اتَّ َْ ْوا َو أ‬
َّ ‫َح َسنُوا َو‬
And to the three ranks, there is an indication by His-azwj Words, Mighty and Majestic: There
isn’t a blame upon those who are believing and are doing righteous deeds regarding what
they are consuming, when they are fearing and are believing and are doing righteous deeds.
Then they are fearing and believing, then they are fearing and being good (to others), and
Allah Loves the good doers [5:93].
‫اَّللُ لِيَغْ ِفَر َْلُْم َو َل لِيَ ْه ِديَ ُه ْم‬

َّ ‫دادوا ُك ْفراً ََلْ يَ ُك ِن‬ ِ َّ ِ
َ ‫و َِل مْابَلته الِ ِي مراتب الكفر اْلشارة بْوله جل و عز َّن الذ‬
ُ ‫ين َآمنُوا ُثَّ َك َفُروا ُثَّ َآمنُوا ُثَّ َك َفُروا ُثَّ ْاز‬
‫َسوُّبِ ًيَل‬
And in comparison to which these are ranks of Kufr, indicated by His -azwj Words, Mighty and
Majestic: Those who believe then commit Kufr, then believe, then commit Kufr, then
increase in Kufr, it would not be for Allah to Forgive them nor Guide them to a way [4:137].
.‫أقول و سيَِ َتْيق ذلك ِف كتاب اْلُيان و الكفر‬
I (Majlisi) am saying, ‘And I shall be coming with that research in the book, ‘Al Eman Wa Al
Kufr’.
‫و قال الرازي فإن قيل َل شر رفع اْلناح على التناول املِعومات بشر اْلُيان و التْوى مع أن من املعلوم أن من َل يؤمن و من َل يتق ث تناول شيَا‬
‫من املوُّباحات فإنه َل جناح عل يه ِف ذلك التناول بلى عليه جناح ِف ترك اْلُيان و ِف ترك التْوى قلنا ليس ِذا لَلش دا بل لوُّبيان أن أولَك اْلقوام الذين‬
.‫نزلت فيهم ِذه اْلية كانوا على ِذه الصفة ثناء عليهم‬
And Al-Razy said, ‘If it is said, ‘Why is there a raised condition of the blame upon taking the
foods with a condition of the Eman and the piety, along with that it is from the known that
the one who does not believe and does not fear, then he takes something from the legalised,
there would be no blame upon him in taking that, but upon him would be a blame in
neglecting the Eman and in neglecting the piety?’, We say, ‘These aren’t conditions, but these
are for clarification, or those are people, the ones this Verse has been Revealed regarding
them. They were upon this description as a praise upon them’.
‫َج نل املرتضى علي بن اْلسْي املوسوي قدس هللا روحه ذكر ِف بعض مسائله أن املفسرين تشاغلوا ِبيضاح الوجه ِف التكرار الذي‬ َ ‫و قال الَِبسي و اْل‬
‫تضمنه ِذه اْلية و ظنوا أنه املشكل فيها و تركوا ما ِو أشد ِشكاَل من التكرار و ِو أنه تعاَل نفى اْلناح عن الذين آمنوا و عملوا الصاْلات فيما‬
Page 105 of 296

‫يِعمونه بشر اَلتْاء و اْلُيان و عمل الصاْلات و اْلُيان و عمل الصاْلات ليس بشر ِف نفي اْلناح فإن املوُّباح ِذا وقع من الكافر فَل ِث عليه و‬
.‫َل وزر‬
And Al-Tabarsy said, ‘The majestic Al-Murtaza Ali Bin Al-Husayn Al-Musawy, may Allah-azwj
Sanctify his soul, said in one of his issues, ‘The interpreters are pre-occupied with clarifying
the aspect regarding the repetition which is included in this Verse, and they think that there
is a problem in it, and they are neglecting what is severer in being problematic than the
repetition, and it is that the Exalted has negated the blame from the ones who believe and do
the righteous deeds in what they are consuming with a condition of the piety and the Eman
and the righteous deeds; and the Eman and the righteous deeds aren’t with a condition in
negation of the blame, for the legalised, when it occurs from the Kafir, there is no sin upon
him nor any burden’.
‫ين‬ ِ َّ
َ ‫س َعلَى الذ‬
َ ‫و قال و لنا ِف حل ِذه الشوُّبهة طريْان أحدَها أن يضم َِل املشرو املصرح بذكره غْيه حَّت يظهر َثْي ما شر فيكون تْدير اْلية لَْي‬
‫ات ْلن الشر ِف نفي اْلناح َل بد من أن يكون له َثْي حَّت‬ ِ ‫الص‬
ِ ‫اْل‬ َّ ‫ناح فِيما طَعِ ُموا و غْيه ِذا َما اتَّ َْ ْوا َو َآمنُوا َو َع ِملُوا‬ ِ ِ َّ ‫آمنُوا و ع ِملُوا‬
ٌ ‫الصاْلات ُج‬ َ َ َ
‫يكون مَّت انتفى ثوُّبت اْلناح‬
And he said, ‘And for us in solution of this suspicion, there are two ways. One of these is to
include the explicit condition by mentioning another until the impact is apparent of what has
been stipulated, so it would be an assessment of the Verse: There isn’t a blame upon those
who are believing and are doing righteous deeds regarding what they are consuming,
[5:93]; and another: when they are fearing and are believing and are doing righteous deeds.
[5:93], because the condition in negating the blame, it is inevitable from there being an
impact for it, until when it happens to be negated, the blame is proven.
‫و قد علمنا أن َتْاء احملارم ينتفي اْلناح فيما يِعم فهو الشر الذي َل زَيدة عليه و ملا وِل ذكر اَلتْاء اْلُيان و عمل الصاْلات و َل َثْي ْلما ِف‬
‫نفي اْلناح علمنا أنه أَمر ما تْدم ذكره ليصح الشر و يِابق املشرو ْلن من اتْى اْلرام فيما َل يِعم َل جناح عليه فيما يِعمه و لكنه قد يصح‬
‫أن يثوُّبت عليه اْلناح فيما أخل به من واجب أو َيعة من فرض‬
And we have known that fearing the Prohibitions negates the blame in what is consumed, so
it is the condition which there is no addition upon it, and when the mention turns to the pious,
the Eman and the righteous deeds and their impacts in negating the blame, we know that it
is implicit, what its mention has preceded, for the correct condition and is in accordance to
the conditional, because one who fears the Prohibition in what cannot be eaten, there would
be no blame upon him in what he eats, but it would be correct that the blame would be
proven upon him in what he has meddled with, from an obligation, or wasted from an
Imposition.
‫فإذا شرطنا أنه وقع اتْاء الْوُّبيح ُن آمن َهلل و عمل الصاْلات ارتفع اْلناح عنه من كل وجه و ليس ِبنكر حذف ما ذكرَنه لدَللة الكَلم عليه فمن‬
‫عادة العرب أن يذفوا ما ُيري ِذا اجملرى و يكون قوة الدَللة عليه مغنية عن النِق به‬
When we stipulate that a pious one has committed the ugliness, from the ones who believe
in Allah-azwj and does righteous deeds, the blame is raised from him from every aspect, and it
is not an evil to delete what we have mention for the evidence of the speech upon it. It is
Page 106 of 296

from the norms of the Arabs that they tend to delete what flows this flow, and the strength
of the evidence upon it would be needless from the speaking with it.
‫و الِريق الثان ِو أن ُيعل اْلُيان و عمل الصاْلات ِنا ليس بشر حْيْي و ِن كان معِوفا على الشر فكَنه تعاَل ملا أراد أن يوُّبْي وجوب اْلُيان‬
‫و عمل الصاْلات عِفه على ما ِو واجب من ا تْاء احملارم َلش داكهما ِف الوجوب و ِن َل يش دكا ِف كوِنما شرطا ِف نفي اْلناح فيما يِعم و ِذا‬
.‫توسع ِف الوُّبَلغة يار فيه العْل استحساَن و استغراَ انتهى كَلمه رْحه هللا‬
And the second way, it is that the Eman and righteous deeds have been Made to be over here,
aren’t with a real condition, and even though they are subject to the condition. It is as if the
Exalted, when He-azwj Wanted to Clarify the obligation of the Eman and the righteous deeds,
subjected it to what is an obligation of fearing the Prohibitions, in order to participate them
in the obligation, and if they were not participated in their being conditions in negation of the
blame in what they consumed, and this is capaciousness in the eloquence the intellects get
bewildered in admiration and astonishment’ – end of his speech, may Allah-azwj have Mercy
on him.
‫و قد قيل أيضا ِف اْلواب ِف ذلك أن املؤمن يصح أن يِلق عليه أنه َل جناح عليه و الكافر مستحق للعْاب مغمور فَل يِلق عليه ِذا اللفظ و أيضا‬
.‫فإن الكافر قد سد على نفسه طريق معرفة التحليل و التحرمي فلذلك خٍ املؤمن َلذكر‬
And it has been said as well in the answer regarding that, ‘The Momin, it is correct that it is
related upon him that there is no blame upon him, and the Kafir is deserving of the
Punishment, immersed, so this word has not been linked upon him, and also, te Kafir had
blocked upon himself the way of recognising the Permissibility and the prohibition. For that
(reason) the Momin is Specified with the Mention’.
‫ْي أي يريد ثواِبم و ِجَلْلم و ِكرامهم و َتليلهم‬ِِ ‫اَّللُ ُِي ن‬

َ ‫ب الْ ُم ْحسن‬ َّ ‫و قوله َو‬
And His-azwj Words: and Allah Loves the good doers [5:93] – i.e., Intending to Reward them,
and Grant them majesty, and Honour them, and Venerate them.
ِ ِ َّ ‫ال لَيس علَى الَّ ِذين آمنُوا و ع ِملُوا‬ ِ ِ ِ ََِّ‫و ي روى أ ََّن قُ َدامةَ بْن مظْعون َش ِرب ا ْْلَمر ِِف أ َََّيِم ُعمر بْ ِن ا ْْل‬
َ‫ناح ْاْليَة‬
ٌ ‫الصاْلات ُج‬ َ َ َ َ َ َ ْ َ َْ َ‫اب فََ ََر َاد أَ ْن يُْ َيم َعلَْيه ا ْْلَ َّد ف‬ ََ َْ َ ُ ََ َ َ ُْ َ
‫فََ ََر َاد عُ َمُر أَ ْن يَ ْد َرأَ َعنْهُ ا ْْلَ َّد‬
And it is reported that Qudama Bin Mazoun drank the wine during the days of Umar Bin Al
Khattab. He intended to establish the legal penalty upon him. He said, ‘There isn’t a blame
upon those who are believing and are doing righteous deeds regarding what they are
consuming, [5:93] – the Verse. So, Umar intended to drop the legal penalty from him.
ْ ‫يموا َعلَْي ِه‬ِ ِ َ‫اْل َّد و ِ ْن َكا َن قَ ْد َِسع ف‬ ِ ِ ‫الصحاب ِة فَِإ ْن ََل يسمع أ‬ ِ ِ َ َْ َ‫ف‬
ْ‫اْلَ َّد فَِإ ْن ََل‬ ُ ‫استَتيوُّبُوهُ َو أَق‬
ْ َ َ َْ ُ‫َّح ِرِمي فَ ْاد َرءُوا َعنْه‬
ْ ‫َحداً منْ ُه ْم قَ َرأَ َعلَْيه آيَةَ الت‬
َ ََْْ ْ َ َ َّ ‫ال َعل ٌّي ع أَد ُيروهُ َعلَى‬
.‫ب َعلَْي ِه الْ َْْت ُل‬
َ ‫ب َو َج‬
ْ ُ‫يَت‬
Ali-asws said: ‘Rotate him to the companions. If no one from them has recited the Verse of the
Prohibition to him, then drop the legal penalty from him; and if he had heard, then tell him
to repent and establish the legal penalty upon him. If he does not repent, the killing would be
obligated upon him’.
Page 107 of 296

‫و أقول ُيكن أن يْال ِف جواب الشوُّبهة الِ أوردِا السيد رَي هللا عنه َل نسلم أن املوُّباح على الكفار موُّباح و ُيكن أن تكون اْلَحة مشروطة َْلُيان‬
‫كما أن صحة العوُّبادات مشروطة به كما يظه ر من كتاب أمْي املؤمنْي ع َِل أِل مصر مع ُممد بن أِب بكر و غْيه من اْلخوُّبار أن هللا َل ياسب‬
‫املؤمن على لذات الدنيا و ياسب غْيه عليها و َِّنا أَحها للمؤمنْي‬
And I (Majlisi) am saying, ‘It is possible that it be said in answer to the suspicion which the
Seyyid, may Allah-azwj be Pleased with him, has referred to, ‘We do not submit that the
legalised upon the Kafir is legal and it is possible that the legalisation would be condition with
the Eman, just as the correctness of the worship is conditional with it, like what has appeared
in the letter of Amir Al-Momineen-asws to the people of Egypt (sent) with Muhammad Bin Abu
Bakr, and others from the Ahadeeth, that Allah-azwj will not Reckon the Momin upon the
pleasures of the world and will Reckon the others upon it, and rather, it is legalised for the
Momineen.
‫فاملراد بعمل الصاْلات وَلية اْلئمة ع و َلتْوى ترك اْلطعمة احملرمة فيستفاد من اْلية عدم اْلناح على املؤمنْي ِف أي شيء أكلوا و شربوا ِذا اجتنوُّبوا‬
‫املَكوَلت و املشروَت احملرمة و ثوُّبوت اْلناح على املؤمنْي ِذا أكلوا و شربوا اْلرام و على غْيِم مِلْا لعدم حصول شر اْلَحة فيهم‬
The intended with the righteous deed is the Wilayah of the Imams-asws, and (intended) with
the piety is neglecting the Prohibited foods. It is understood from the Verse that there is no
blame upon the Momineen in whichever they eat and drink when they are shunning the
Prohibited foods and drinks, and the blame is affirmed upon the Momineen when they eat
and drink the Prohibited, and upon others is absolute because the condition of the
Permissibility is not fulfilled in them.
‫و يتمل على وجه بعيد أن يكون املراد أن صرف املستلذات َل يضر ملن كمل ُِيانه و َِّنا يضر الناقصْي الذين يصْي ذلك سوُّبوُّبا لِغيان نفوسهم و غلوُّبة‬
.‫الشهوات احملرمة عليهم فالرَيَات الوُّبدنية مستحوُّبة مِلوبة ْلمثال ِؤَلء لتكميل نفوسهم و ِخراج الشهوات و حب اللذات عن قلوِبم‬
And it is possible upon a remote aspect that the intent could be the utilisation of the
pleasures, there is no harm for the ones whose Eman is perfect, and rather it harms the
deficient ones, the ones who come to that as a cause to extinguish their souls and there is an
overcoming by the Prohibited desires upon them. The physical exercises are recommended
and required for the likes of them in order to perfect their souls and expel the desires and
love for the pleasures away from their hearts.
ِ ُ ِ‫اْلَوُّب‬
ُ ‫يث َو الَِّي‬
‫ب قال ِف اجملمع ملا بْي سوُّبحانه اْلَلل و اْلرام بْي أِنما َل يستوَين فْال سوُّبحانه قُ ْل َي ُممد َل يَ ْستَ ِوي أي َل يتساوى‬ ْ ‫قُ ْل َل يَ ْستَ ِوي‬
ِ ُ ِ‫ا ْْلَوُّب‬
‫ب أي اْلرام و اْلَلل عن اْلسن و اْلوُّبائي و قيل الكافر و املؤمن عن السدي‬ ُ ‫يث َو الَِّي‬
Say: ‘The bad and the good are not equal, [5:100] – He said in ‘Al-Majma’, ‘When the Glorious
Clarified the Permissibles and the Prohibitions, Clarified that these two are not equal. The
Glorious Said: Say: - O Muhammad-saww -‘The bad and the good are not equal, [5:100] – i.e.,
the Prohibition and the Permissible – from Al-Hassan And Al-Jabaie. And it is said, ‘The Kafir
and the Momin’ – from Al-Sady.
ِ ِ‫اْلَوُّب‬
‫يث أي كثرة ما تراه من اْلرام ْلنه َل يكون ِف الكثْي من اْلرام بركة و يكون ِف الْليل من اْلَلل‬ ْ ُ‫ك أيها السامع أو أيها اْلنسان َكثَْرة‬
َ َ‫َو لَ ْو أ َْع َجوُّب‬
‫بركة‬
Page 108 of 296

and even though the abundance of the bad fascinates you’ – O you listener, or O you human
being, i.e., abundance of what you see from the Prohibited, because there does not happen
to be any Blessings in the abundance, and there happens to be Blessings in the little from the
Permissible.
‫و قيل ِن اْلِاب للنب ص و املراد أمته‬
And it is said, ‘The address is to the Prophet-saww, and the intent is his-saww community’.
.‫وُّباب َي ذوي العْول لَ َعلَّ ُك ْم تُ ْفلِ ُحو َن أي لتفلحوا و تفوزوا َلثواب العظيم و النعيم املْيم انتهى‬
ِ ْ‫ُوِل ْاْلَل‬
ِ ‫اَّللَ أي فاجتنوُّبوا ما حرم هللا عليكم َي أ‬
َّ ‫فَاتَّ ُْوا‬
Therefore, fear Allah, - i.e., keep aside from what Allah-azwj has Prohibited unto you all - O
ones of understanding, - O ones with the intellect - perhaps you would be successful [5:100]
– i.e., you will be successful and win with the mighty Rewards, and the lasting bounties’ – end.
‫و أقول ُيكن تعميم الِيب و اْلوُّبيث ِبيث يشمل كل ما فيه جهة خوُّبث و رداءة واقعية سواء كان ِنساَن أو ماَل أو مَكوَل أو مشروَ فإنه َل يستوي‬
‫مع الِيب الِاِر من ذلك ا ْلنس و ِن كان اْلوُّبيث أكثر أي ليس مدار الْوُّبول و الكمال على الكثرة بل على اْلسن و الِيب الواقعيْي‬
And I (Majlisi) am saying, ‘It is possible to include the good and the bad whereby one could
include all what is in it having an aspect of the actual bad and the lowly as equal, whether it
was a human being, or wealth, or food or drink, for it cannot equate with the good, the clean
from that type, and if even though the bad was more, i.e., the extent of the acceptance and
the perfect over the abundance, but over the beautiful and the good actually.
ْ ‫و َل َيفى أنه َل يدخل فيهما اْلوُّبيث و الِيب الذين اصِلح عليهم اْلصحاب من كون الشيء مرغوَ للناس أو عدمه ما حرم عليكم أي بْوله ُح ِرَم‬
‫ت‬
‫اَُِ ِرْرُُْت ِلَْي ِه ُا حرم عليكم فإنه أيضا حَلل حال الضرورة‬
ْ ‫َعلَْي ُك ُم الْ َميْتَةُ ََِّل َما‬
And it is not hidden that the bad and the good is not included in these two, that which the
companions had agreed upon, from the thing being desirable to the people or its forbiddance
of what is Prohibited unto you all, i.e., by His-azwj Words: Prohibited unto you is the dead,
[5:3], except what you are desperate towards? [6:119], from what is Prohibited unto you all,
for it as well is Permissible, in a state of desperation.
ِ ِ
‫ين أي املتجاوزين‬ َ َّ‫ضلنو َن بتحليل اْلرام و َترمي اْلَلل ِِبَ ِْوائِ ِه ْم بِغَ ِْْي ِعلْم أي بتشهيهم بغْي تعلق بدليل يفيد العلم ِ َّن َرب‬
َ ‫ك ُِ َو أ َْعلَ ُم َلْ ُم ْعتَد‬
ِ ‫و ِ َّن َكثِْياً لَي‬
ُ َ
.‫اْلق َِل الوُّباطل و اْلَلل َِل اْلرام‬
And that many are being strayed – by permitting the Prohibited and prohibiting the
Permissible - by their whims without knowledge. – i.e., by making them desirous without
relating with the evidence benefitting the knowledge - Surely your Lord, He is more Knowing
with the exceeders [6:119] – i.e., surpassing the truth to the falsehood, and the Permissible
to the Prohibition.
‫أقول و يدل على أن اْلصل ِف املَكوَلت َل سيما ِف الذَئح اْلل و َل ُيوز اْلكم َلتحرمي َِل بدليل و ِنه َتل احملرمات عند الضرورة أي َرورة‬
.‫كانت‬
Page 109 of 296

I (Majlisi) am saying, ‘And its evidence’s upon that the principle in the foods, there is no rule
of the Permissibility in the slaughters, nor is the ruling allowed with the Prohibition except
with evidence, and that the Prohibitions are Permissible during the desperation, whichever
desperation it may be’.
‫ُِ َو الَّ ِذي أَنْ َش َ ِف اجملمع أي خلق و ابتدأ على مثال َجنَّات أي بساتْي فيها اْلشجار املختلفة َم ْعُروشات مرفوعات َلدعائم قيل ِو ما عرشه من الكروم‬
‫و ْنوِا عن ابن عوُّباس و قيل عرشها أن ُيعل ْلا حظائر كاْليِان‬
And He is the One Who Produces – In (the book) ‘Majma’, ‘I.e., He-azwj Created and Began
(not) upon an example - gardens, - i.e., orchards wherein are the different trees - trellised –
i.e., raised with the foundation (tall). It is said, ‘It is what is trellised with the vines and
approximate to it’ – from Ibn Abbas. And it is said, ‘Its trellis is that an enclosure is made to
be for it, like the wall.
‫َو َغ ْ َْي َم ْعُروشات يعن ما خرج من قوُّبل نفسه ِف الَباري و اْلوُّبال من أنواع اْلشجار عن ابن عوُّباس و قيل غْي مرفوعات بل قائمة على أصوْلا مستغنية‬
‫عن التعريش‬
and without trellises, - meaning what emerges from the Direction of Himself-azwj in the
prairies and the mountains, from a variety of the trees’ – from Ibn Abbas. And it is said,
‘Without rising, but standing upon its roots, needless from the trellises.
‫ع أي أنشَ النخل و الزرع ُْْتَلِفاً أُ ُكلُهُ أي طعمه و قيل ُره و قيل ِذا وصف للنخل و الزرع َجيعا فخلق سوُّبحانه بعضها ْتلف اللون و‬
َ ‫الزْر‬
َّ ‫َّخ َل َو‬
ْ ‫َو الن‬
‫الِعم و الرائحة و الصورة و بعضها ْتلفا ِف الصورة متفْا ِف الِعم و بعضها ْتلفا ِف الِعم متفْا ِف الصورة و كل ذلك يدل على توحيده و على‬
‫أنه قادر على ما يشاء عاَل بكل شيء‬
and the palm trees, and the crops - i.e., Produced the palms trees and the vegetation - of
different foods, - i.e., tastes. And it is said, ‘This is a description of the pam tree and the
vegetation, all of them. The Glorious Created some of these of different colours, and tastes,
and smells, and images, and some of these are different in the images, same in the taste, and
some of these are different in the taste, same in the image. And all that evidence’s upon
His-azwj Oneness, and upon that He-azwj is Able upon whatever He-azwj so Desires to, a Knower
of all things.
ِ ‫الزي تو َن و النرَّما َن مت‬

‫شاِباً ِف الِعم و اللون و الصورة َو َغ ْ َْي ُمتَشابِه ِذا أُر فيها و َِّنا قرن الزيتون َِل الرمان ْلِنما متشاِبان َكتنان اْلوراق ِف‬َُ َ ُْ َّ ‫َو‬
‫أغصاِنا‬
and the olives, and the pomegranates resembling – in the taste, and the colour, and the
image - and without resemblance. – when there is fruit in it. And rather the olive has been
paired to the pomegranate because these two are similar with concealed leaves in their
branches.
.‫ُكلُوا ِم ْن ََُِرهِ ِذا أَََُْر املراد به اْلَحة و ِن كان بلفظ اْلمر قال اْلوُّبائي و َجاعة ِذا يدل على جواز اْلكل من الثمر و ِن كان فيه حق الفْراء انتهى‬
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Eat from its fruits when its yields – The intent with it is the legalisation, and even though
there is the Command in the wording. Al-Jabaie and a group said, ‘This evidence’s upon the
allowance of the goods from the fruits, and even though in it is a right of the poor’ – end.
‫و أقول الضمْي ِف ُره راجع َِل كل من املذكورات فيدل على َِحة اْلميع مع أن ذكرِا ِف مْام اَلمتنان أيضا يدل على ذلك‬
And I (Majlisi) am saying, ‘The pronoun in its fruits refers to all from the mentioned. Its
evidences upon legalisation of all, along with that He-azwj Mentioned it in a position of
Conferment as well, evidences upon that’.
‫صادهِ قيل ِي الزكاة و ِف أخوُّبارَن أنه غْي الزكاة و سيَِ ِن شاء هللا ِف ُمله‬
ِ ‫و آتُوا حَّْه ي وم ح‬
َ َ َْ ُ َ َ
and give His Right on the day of its harvest, - It is said, ‘It is the Zakat, and in our Ahadeeth,
it is other than the Zakat, and I (Majlisi) shall be coming with it in its place, if Allah -azwj so
Desires.
‫َو َل تُ ْس ِرفُوا أي ِف اْلتيان و الصدقة أو ِف اْلكل قوُّبل اْلصاد أو مِلْا و قيل أي َل تنفْوا ِف املعصية و قد مر تفسْي سائر اْلَيت ِف َب اْلنعام َِل‬
ِ ‫ِل ُُمَّرماً على‬ ِ ِ
‫طاعم يَِْ َع ُمهُ أي طعاما ُمرما على آكل َيكله‬ َ َ ََّ ِ ‫قوله تعاَل قُ ْل َل أَج ُد ِِف ما أُوح َي‬
and do not be extravagant. [6:141] – i.e., in the giving and the charity, or regarding the eating
before the harvest, or absolutely. And it is said, ‘I.e., do not spend in the act of disobedience’.
And there has already passed, the interpretation of rest of the Verses in the chapter of the
animals up to Words of the Exalted: Say: ‘I do not find in what is Revealed to me a Prohibition
upon a food to be [6:145] – i.e., Food Prohibited upon eating, but he eats it.
‫و املراد َلوحي ما ِف الْرآن أو اْلعم و فيه تنوُّبيه على أن َل َترمي َِل بوحي َل بغْيه فإنه َل ينِق عن اْلوى ِ ْن ُِ َو ََِّل َو ْح ٌي يُوحى‬
And the intent with the ‘Revelation’ is what is in the Quran, or more generally, and in it is an
alert upon that there is no Prohibition except by Revelation, not something else, for he -saww
did not speak from the whim: Surely, it is only a Revelation He Revealed [53:4].
‫ََِّل أن يكون الِعام َميْتَةً أ َْو َدماً َم ْس ُفوحاً قال الَِبسي رْحه هللا أي مصوُّبوَ و َِّنا خٍ املصوُّبوب َلذكر ْلن ما َيتلط َللحم منه ُا َل ُيكن ّتليصه‬
‫منه معفو موُّباح‬
except if – the food - it happens to be dead, or blood burst forth, - Al-Tabarsee, may Allah-azwj
have Mercy on him, said, ‘I.e., pouring out, and rather the pouring is specified with the
Mention because whatever from it is mingle with the meat from what is not possible to
extract from it, is excused and legal.
‫يح ِة و‬ ِ ِِ ِ ِِ ِ
َ َِّ‫أ َْو َْلْ َم خن ِزير َِّنا خٍ اْلشياء الثَلثة ِنا بذكر التحرمي مع أن غْيِا ُمرم فإنه سوُّبحانه ذكر ِف املائدة َترمي املُْن َخن َْة و املَْوقُو َذة و املََُ دديَة و الن‬
‫غْيِا ْلن َجيع ذلك يْع عليه اسم امليتة فيكون ِف حكمها‬
or meat of pig, - And rather, three things have been specified over here with mentioning the
Prohibition, along with others being Prohibited, for He-azwj the Glorious Mentioned in (Surah)
Al Maidah Prohibition, of and the strangled, and the beaten, and the fallen, and the gored,
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[5:3] and others such, because entirety of that, the name ‘the dead’ falls upon it, so it would
come to be in its ruling.
‫فََجل ِاِنا و فصل ِناك و أجود من ِذا أن يْال خٍ ِذه اْلشياء َلتحرمي تعظيما ْلرمتها و بْي َترمي ما عداِا ِف مواَع أخر ِما بنٍ الْرآن‬
‫أو بوحي غْي الْرآن‬
So, the most beautiful over here and detail over that, and best from this is that it be said,
‘These things have been specified with the Prohibition as a reverence to their sanctity, and
He-azwj Clarified the Prohibition of what He-azwj Counted in other places, either by text of the
Quran or by Revelation other than the Quran.
‫و أيضا فإن ِذه السورة مكية و املائدة مدنية فيجوز أن يكون غْي ما ِف اْلية من احملرمات َِّنا حرم فيما بعد و امليتة عوُّبارة عما كان فيه حياة ففْدت‬
‫من غْي تذكية شرعية‬
And as well, this Chapter is Makkan, and (Surah) Al Maidah is Medinite, so it is allowed that
there would be other than what is the Verse, from the Prohibited. But rather, it was Prohibited
afterwards; and the ‘dead’ is an expression about whatever used to have life in it, so it is lost
from without legal purification (slaughter).
.‫س أي َنس و الرجس اسم لكل شيء مستْذر منفور عنه و الرجس أيضا العذاب و اْلاء ِف قوله فَِإنَّهُ عائد َِل ما تْدم ذكره انتهى‬ ِ ِ
ٌ ‫فَإنَّهُ ر ْج‬
for it is an uncleanness – i.e., filthy, and the uncleanness is a name for all things filthy
alienated from, and the uncleanness as well is the Punishment, and the (letter) ‘Ha’ in His-azwj
Word: for, takes us back to what its mention has already preceded’ – end.
.‫و قيل الضمْي راجع َِل اْلنزير أو ْلمه و قذارته لتعوده أكل النجاسة‬
And it is said, ‘The pronoun refers to the pig, or its meat, and its filthiness because it is
accustomed to eat the unclean’.
‫أ َْو فِ ْسْاً قال الوُّبيضاوي عِف على ْلم خنزير و ما بينهما اع داض للتعليل‬
or a transgression, - Al-Bayzawi said, ‘It inclines upon the meat of pig, and what is between
the two is a reason for the explanation.
‫اَّللِ بِِه صفة له موَحة و َِّنا سي ما ذبح على اسم الصنم فسْا لتوغله ِف الفسق و ُيوز أن يكون فسْا مفعوَل له من أِل و ِو عِف على‬
َّ ‫أ ُِِ َّل لِغَ ِْْي‬
‫يكون و املستكن فيه راجع َِل ما رجع ِليه املستكن ِف يكون‬
dedicated with for other than Allah. [6:145] – A description having clarification for it, and
rather naming what is being slaughtered upon the name of an idol is a transgression due to
its incursion into the transgression, and it is allowed that it would be a transgression done for
it from people, and he is inclined upon it being done, and settled in it, referring to what is
being referred to it, the settling in it happening.
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‫صابع كاْلبل و‬ ِ ِ َّ
َ َ‫ِادوا أي على اليهود ِف أَيم موسى ع َحَّرْمنا ُك َّل ذي ظُُفر ِف اجملمع اختلف ِف معناه فْيل ِو كل ما ليس ِبُْن َفرِِج اْل‬ ُ ‫ين‬ َ ‫َو َعلَى الذ‬
‫النَّعام و ا ِْل َّوز و الوُّبَ ِط عن ابن عوُّباس و ابن جوُّبْي و غْيَها‬
And to those Jews – i.e., upon the Jews during the days of Musa-as - We Prohibited all with
claws; - In (the book) ‘Al-Majma’, ‘There is a differing regarding its meaning. It is said, ‘It is all
what isn’t open with the fingers, like the camel, and the ostriches, and the geese’ – from Ibn
Abbas and Ibn Jubeyr and others.
‫و قيل ِو اْلبل فْط و قيل يدخل فيه كل السوُّباع و الكَلب و السنانْي و ما يصِاد بظفره و قيل كل ذي ْلب من الِْي و كل ذي حافر من الدواب‬
And it is said, ‘It is the camel only’. And it is said, ‘There is included in it, every wild animal,
and the dogs, and the cats, and whatever hunts by its claws’. And it is said, ‘All from the birds
with a claw, and from the animals with a hoof.
ِ
‫ورَُها من الشحم و ِو اللحم السمْي فإنه َل يرم‬ ْ َ‫وم ُهما من الثرب و شحم الكلى و غْي ذلك ََِّل ما َْحَل‬
ُ ‫ت ظُ ُه‬ َ ‫َو م َن الْوُّبَ َْ ِر َو الْغَنَِم َحَّرْمنا َعلَيْ ِه ْم ُش ُح‬
.‫عليهم أَ ِو ا ْْلَواَي أي ما ْحلته اْلواَي من الشحم و اْلواَي ِي املوُّباعر و قيل ِي بنات اللنب و قيل ِي اْلمعاء الِ عليها الشحوم‬
and from the cows and the sheep we Prohibited upon them both their meats – from the
omentum, and the kidney fact, and other than that - except what their backs carried, or the
entrails, - from the fat, and it is the fat meat, for it is not Prohibited upon them - or what was
mixed with bones. [6:146] – i.e., what the bones had carried from the fat, and the ‘Al-
Hawaya’, it is the dung. It is said, ‘It is a daughter of the milk’. And it is said, ‘It is the intestines
upon which is the fat’.
ُ ْ ُ‫ط بِ َعظْم ِف الكشاف و غْيه ِو شحم اْللية َلتصاْلا َلع‬

ٍ‫صعٍُ و قيل امل نخ و ِف الكنز ِو شحم اْلَنْب و اْلَلْيَة ْلِنا مركوُّبة على العصع‬ َ َ‫اختَل‬
ْ ‫أ َْو َما‬
‫و دخول شحم اْلنب فيما ْحلت الظهور أظهر‬
or what was mixed with bones. [6:146] – In (the book) ‘Al-Kashaf’ and others, ‘It is fat of the
buttocks connected with the coccyx’. And it is said, ‘The brain’. And in ‘Al-Kunz’, ‘It is fat of
the sides and the buttocks because these are installed upon the coccyx, and fat of the sides
included into what the backs carry, is apparent’.
‫ك‬ ِ
َ ‫و قيل و ِف اْلية دَللة على حل ِذه اْلشياء ِف شريعتنا و َِل ملا كان لتخصيٍ اليهود َلتحرمي معَن و يدل أيضا على التخصيٍ قوله سوُّبحانه ذل‬
.‫ناِ ْم بِوُّبَغْيِ ِه ْم مع معاونة قرائن َل ّتفى‬
ُ ْ‫َجَزي‬
And it is said, ‘And in the verse there is evidence upon the Permissibility of these things in our
Law, or except due to what happened specifically for the Jews with the Prohibition, in
meaning, and its evidence’s as well upon the specific of His-azwj Words, the Glorious: That was
Our Recompense due to their rebellion, [6:146], along with the support of the clues, it is not
hidden’.
ِ َ‫و ِ ََّن ل‬
‫صادقُو َن ِف اجملمع أي ِف اْلخوُّبار عن التحرمي و عن بغيهم و ِف كل شي ء و ِف أن ذلك التحرمي عْوبة ْلوائلهم و مصلحة ملا بعدِم َِل وقت‬ َ
.‫النسخ‬
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and We are Truthful [6:146] – In ‘Al-Majma’, ‘I.e., in the Ahadeeth about the Prohibition, and
about their rebellion, and in all things, and in that Prohibition, there is a Punishment for their
friends, and a betterment for what is after them up to the time of the Abrogation’.
‫ش أي ما‬ ِ ِ ِ ‫و قال رْحه هللا ِف قوله َو لَ َْ ْد َم َّكنَّا ُك ْم ِِف ْاْل َْر‬

َ ‫ض أي مكناكم من التصرف فيهما و ملكناكموِا و جعلناِا لكم قرارا َو َج َعلْنا لَ ُك ْم فيها َمعاي‬
‫تعيشون به من أنواع الرزق و وجوه النعم و املنافع و قيل يريد املكاسب و اْلقدار عليها َلعلم و الْدرة و اْلَلت‬
And he, may Allah-azwj have Mercy on him, said regarding His-azwj Words: ‘And We have
Enabled you in the earth – ‘I.e., Enabled you all from utilising in these, and owning these, and
Making it as a settlement for you - and We Made livelihood for you therein. – i.e., what you
could be living with, from a variety of the sustenance, and aspects of the bounties and the
benefits. And it is said, ‘He-azwj Meant the earning and the abilities upon it with the knowledge
and the power, and the tools.
‫قَلِ ًيَل ما تَ ْش ُكُرو َن أي أنتم مع ِذه النعم الِ أنعمناِا عليكم لتشكروا قد قل شكركم‬
very few are thankful [7:10] – i.e., You, along with these bounties which I-saww have Favoured
upon you, should be grateful, your thanking is little.
‫َو ُكلُوا َو ا ْشَربُوا صورته صورة اْلمر و املراد به اْلَحة و ِو عام ِف َجيع املوُّباحات َو َل تُ ْس ِرفُوا أي و َل َتاوزوا اْلَلل َِل اْلرام‬
and eat and drink [7:31] – It’s outline is an outline of the Command, and the intent with it is
the legalisation, and it is generally regarding entirety of the legalised (consumptions) - and do
not be extravagant; - i.e., and do not surpass the Permissible to the Prohibited.
‫قال َماِد لو أنفْت مثل أحد ِف طاعة هللا َل تكن مسرفا و لو أنفْت درَها أو مدا ِف معصية هللا لكان ِسرافا‬
Mujahid said, ‘Even if you were to spend like (mount) Ohad in obedience of Allah -azwj, you
would not be extravagant, and if you were to spend one Dirham or a handful (of food) in
disobedience of Allah-azwj, it would be extravagance’.
‫و قيل معناه َل ّترجوا عن حد اَلستواء ِف زَيدة املْدار‬
And it is said, ‘It’s meaning is, ‘Do not exit from a limit of moderation in increasing the
amount’.
‫و قد حكي أن الرشيد كان له طوُّبيب نصران حاذق فْال ذات يوم لعلي بن اْلسْي بن واقد ليس ِف كتابكم من علم الِب شيء و العلم علمان علم‬
‫اْلدَين و علم اْلبدان‬
And it has been narrated that (the caliph) Al Rasheed had a skilled Christian physician for him.
One day he said to Ali Bin Al-Husayn Bin Waqid, ‘There isn’t anything from the knowledge of
medicine in your books, and the knowledge is (two types of) knowledge – knowledge of the
religions and knowledge of the bodies’.
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‫فْال له علي قد َجع هللا الِب كله ِف نصف آية من كتابه و ِو قوله ُكلُوا َو ا ْشَربُوا َو َل تُ ْس ِرفُوا و َجع نوُّبينا ص الِب ِف قوله املعدة بيت الداء و‬
.‫اْلمية رأس كل دواء و أعط كل بدن ما عودته فْال الِوُّبيب ما ترك كتابكم و َل نوُّبيكم ْلالينوس طوُّبا‬
Ali said to him, ‘Allah-azwj has Gathered the medicine, all of it in half a Verse of His-azwj Book,
and it is His-azwj Word: and eat and drink and do not be extravagant; [7:31]. And our
Prophet-saww gathered the medicine in his-saww words: ‘The stomach is a house of illness, and
the dieting is chief of all cures, and give each body what would return it (rebalance it)’. The
physician said, ‘Neither your Book nor your Prophet-saww has left any medicine of Galen!’’166
‫و قيل معناه َل َكلوا ُمرما و َل َطَل على وجه َل يل و أكل اْلرام و ِن قل ِسراف و َماوزة اْلد و ما استْوُّبحه العَْلء و عاد َلضرر عليكم فهو‬
‫ِسراف أيضا َل يل كمن يِوُّبخ الْدر ِباء الورد و يِرح فيها املسك و كمن َل ُيلك َِل دينار فاش دى به طيوُّبا و تِيب به و ترك عياله ُمتاجْي ِنَّهُ َل‬
ِ ‫ُِي ن‬
.‫ْي أي يوُّبغضهم‬
And it is said, ‘Its meaning is, ‘Do not be eating a Prohibited (substance) nor falsely upon and
aspect of non-permissibility, and eating the Prohibited, and even a little, is extravagance and
a transgression of the limit, and what the intellectuals consider ugly, and it returns with the
harm upon you, so it is extravagance as well, not Permissible, like the one who cooks the filth
with rose water and drops the musk in it, and like the one does not own except a Dinar, so he
buys perfume with it and applies it, and neglects his dependants being needy, surely He does
not Love the extravagant ones [7:31] – i.e., Hates them.
‫و ملا حث سوُّبحانه على تناول الزينة عند كل مسجد و ندب ِليه و أَح اْلكل و الشرب و ِنى عن اْلسراف و كان قوم من العرب يرمون كثْيا من‬
‫ِذا اْلنس حَّت أِنم كانوا يرمون السمون و اْلَن ِف اْلحرام و كانوا يرمون السوائب و الوُّبحائر أنكر عز اسه ذلك عليهم‬
And when the Glorious Urged upon taking the adornment at every Masjid and Called to it,
and Legalised the eating and the drinking, and Prohibited from the extravagance, there was a
group of Arabs prohibiting a lot of this type, to the extent that they were prohibiting the
butter and the dairy during the Ihraam, and they were prohibiting the Al-Saiba and Al-Baheira
(sacrificial animals), He-azwj, Mighty is His-azwj Name, Denied that upon them.
ِ ‫وُّبات ِم َن‬
‫الرْزِق أي من حرم الثياب الِ يتزين ِبا الناس ُا أخرجها هللا من اْلرض لعوُّباده َو‬ ِ ِ ِ ‫اَّللِ الَِِّ أ‬
ِ ِ‫وُّبادهِ و الَِّي‬ َّ َ‫فْال قُ ْل َي ُممد َم ْن َحَّرَم ِزينَة‬
َ ‫َخَر َج لع‬
ْ
‫الرْزِق قيل ِي املستلذات من الرزق و قيل ِي احمللَلت و اْلول أظهر ْللوصها يوم الْيامة للمؤمنْي‬ ِ ‫وُّبات ِم َن‬
ِ ِ‫الَِّي‬
He-azwj Said: Say: - O Muhammad-saww – i.e., who prohibited the clothes which the people are
adorning with, from what Allah-azwj has Extracted from the earth for His-azwj servants - and the
good from the sustenance?’ [7:32]. It is said, ‘It is the pleasurable from the sustenance’. And
it is said, ‘These are the Permissibles’. And the first is more apparent due to its salvation for
the Momineen on the Day of Qiyamah.
166
Aelius Galenus or Claudius Galenus (Greek: Κλαύδιος Γαληνός; September 129 – c. AD 216),
often Anglicized as Galen (/ˈɡeɪlən/) or Galen of Pergamon, was a Greek physician, surgeon and philosopher in
the Roman Empire. Considered to be one of the most accomplished of all medical researchers of antiquity,
Galen influenced the development of various scientific disciplines, including anatomy, physiology, pathology,
pharmacology, and neurology, as well as philosophy and logic.
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‫يام ِة قال ابن عوُّباس يعن أن املؤمنْي يشاركون املشركْي ِف الِيوُّبات ِف الدنيا فَكلوا من طيوُّبات طعامهم‬ ِ ِ ِ ِِ ِ
َ ‫ين َآمنُوا ِِف ا ْْلَياة ال ندنْيا خال‬
َ ْْ‫صةً يَ ْوَم ال‬ َ ‫قُ ْل ِ َي للَّذ‬
‫و لوُّبسوا من جياد ثياِبم و نكحوا من صاحل نسائهم‬
Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of
Judgment [7:32] - Ibn Abbas said, ‘It means that the Momineen are participants of the
Polytheists in the good things in the world, so they are eating from their good foods, and they
are wearing from their good clothes, and are marrying from their righteous women.
‫ث َيلٍ هللا الِيوُّبات ِف اْلخرة للذين آمنوا و ليس للمشركْي فيها شي ء و قيل معناه قل ِي ِف اْلياة الدنيا للذين آمنوا غْي خالصة من اْلموم و‬
‫اْلحزان و املشْة و ِي خالصة يوم الْيامة عن ذلك‬
Then Allah-azwj Particularised the good things in the Hereafter for the ones who believe and
there isn’t anything for the Polytheists in it. And it is said, ‘Its meaning is, say, it is in the life
of the world for the ones who believe, not free from the worries, and the griefs, and the
difficulties, and it is particularly on the Day of Qiyamah about that.
.‫َيت أي كما َّنيز لكم اْلَيت و ندلكم ِبا على منافعكم و صَلح دينكم كذلك نفصل اْلَيت لَِْ ْوم يَ ْعلَ ُمو َن انتهى‬ ِ َ ِ‫َكذل‬
ِ ‫صل ْاْل‬
ُ ‫ك نُ َف‬
Like that We Detail the Signs – i.e., like what We-azwj had Distinguished the Signs (Verses), and
We-azwj are Indicating upon your benefits and betterment of your religion, like that We -azwj
Detail the Signs (Verses) - for a people who know’ [7:32] – end’.
‫و أقول ُيكن أن يكون تْدير اْلية ِي للذين آمنوا ْصوصة ِبم و خلْناِا ْلم حال كوِنا خالصة ْلم يوم الْيامة أي يشركهم الكفار و املخالفون ِف‬
‫ين َآمنُوا اْلية‬ ِ َّ
َ ‫س َعلَى الذ‬
َ ‫الدنيا غصوُّبا و خالصة ْلم ِف الْيامة َل يشركوِنم فيها فيؤيد ما ذكرَن ِف قوله تعاَل لَْي‬
And I (Majlisi) am saying, ‘It is possible that the assessment of the Verse would be, it is for the
ones who believe, particularly for them, and We-azwj have Created it for them a state of it
being particularly for them on the Day of Qiyamah, i.e., the Kafirs and the adversaries are
participating with them in the world by usurpation, and it is particularly for them during the
Qiyamah, they will not be participating with them in it, and what we are mentioning is
supported by Words of the Exalted: There isn’t a blame upon those who are believing [5:93]
– the Verse.
‫و كَنه يومي َِل ِذا ما ذكره أمْي املؤمنْي ِف كتابه َِل أِل مصر و اعلموا عوُّباد هللا أن املتْْي حازوا عاجل اْلْي و آجله شاركوا أِل الدنيا على دنياِم‬
‫اَّللِ اْلية‬
َّ َ‫و َل يشاركهم أِل اْلخرة ِف آخرتم أَحهم هللا ِف الدنيا ما كفاِم و به أغناِم قال هللا عز اسه قُ ْل َم ْن َحَّرَم ِزينَة‬
And it is as if this is gesturing to what Amir Al-Momineen-asws has mentioned in his-asws letter
to the people of Egypt: ‘And know, servants of Allah-azwj, that the pious ones are getting the
current and the future good! They are participating the people of the world upon their world
while they (people of the world) will not be participating with people of the Hereafter in their
Hereafter. Allah-azwj has Legalised for them in the world what suffices them, and by it they are
needless of them. Allah-azwj, Mighty is His-azwj Name, Said: Say: ‘Who prohibited adornments
of Allah [7:32] – the Verse’.
‫قال الرازي ِي للذين آمنوا ِف اْلياة الدنيا غْي خالصة ْلم ْلن املشركْي شركاؤِم فيها خالصة يوم الْيامة َل يشركهم فيها أحد‬
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Al-Razy said, ‘It is for the ones who believe in the life of the world, it isn’t particularly for them,
because the Polytheists are their participants in it. Particularly would be on the Day of
Qiyamah, no one will be participating with them in it.
َّ‫فإن قيل َِل قيل للذين آمنوا و لغْيِم قلنا للتنوُّبيه على أِنا خلْت للذين آمنوا على طريق اْلصالة و أن الكفرة توُّبع ْلم كْوله َو َم ْن َك َفَر فََ َُمتِ ُعهُ قَلِ ًيَل ُث‬
ِ ‫َََِنره َِل َع‬
‫ذاب النَّا ِر‬ ُ ْ‫أ‬
If it is said, ‘Why did He-azwj not Say: ‘For the ones who believe and for others?’’ We say, ‘It is
for the alerting upon that these have been Created for the ones who believe, upon a way of
origin, and that the Kafirs follow them, like His-azwj Words: “And the one who disbelieves, I
will Grant him enjoyment for a while, then I will Drive him to the Punishment of the Fire”
[2:126].
ِِ
َ ‫قال أبو علي ُيوز أن يكون خالصة خَب املوُّبتدِ و قوله للَّذ‬
‫ين َآمنُوا متعلْا ِالصة و التْدير ِي خالصة للذين آمنوا ِف اْلياة الدنيا و أما النصب فعلى‬
.‫اْلال و املعَن أِنا اثبتة للذين آمنوا ِف حال كوِنا خالصة ْلم يوم الْيامة انتهى‬
Abu Ali said, ‘It is allowed that it would be particularly the initial good, and His-azwj Words: for
those who believe [7:32], is related with the particularisation, and the assessment, it is in
particularly for the ones who believe, in the life of the world, and as for the attribution, it is
upon the state, and the meaning is that is proves for the ones who believe in a state of it being
in particularly for them on the Day of Qiyamah’ – end.
ِ ‫اَّللِ ع َما لَ ُك ْم ِم ْن َِ ِذهِ ْاْل َْر‬

‫ض‬ َّ ‫ت ِْلَِِب َعوُّبْ ِد‬ َ َ‫س بْ ِن ظَوُّبْيَا َن أَ ِو الْ ُم َعلَّى بْ ِن ُخنَيْس ق‬
ُ ْ‫ قُل‬:‫ال‬
ِ ِ ِِ ِ ‫و روى الْ ُكلَي‬
َ ُ‫ن ِب ْسنَاده َع ْن يُون‬
‫ْن‬ ََ َ
And it is reported by Al Kulayni, by his chain from Yunus Bi Zabyan, or Al Moalla Bin Khuneys who said,
‘I said to Abu Abdullah-asws, ‘What is for you-asws (Imams-asws) from this earth?’
ِ ‫وع َو ُِ َو َِنَُر الش‬

‫َّاش‬ ِ ِ ‫ث جَبئِيل و أَمره أَ ْن َيَْ ِر َق ِبِِ ِْب ِام ِه ََُانِيةَ أ َِْنَار ِِف ْاْلَر‬ َّ ‫ال ِ َّن‬
ُ ‫ض مْن َها َسْي َحا ُن َو َجْي ُحو ُن َو ُِ َو َِنَُر بَْل َخ َو ا ْْلُ ُش‬ ْ َ َ َُ َ َ َ َ ْ َ َ ‫اَل بَ َع‬
َ ‫اَّللَ تَ َع‬ َ َ‫فَتَوُّبَ َّس َم ُثَّ ق‬
‫ت‬ ِ ِ ِ‫و ِمهرا ُن و ِو َِنَر ا ْْلِنْ ِد و ن‬
ُ ‫صَر َو د ْجلَةُ َو الْ ُفَرا‬
ْ ‫يل م‬
ُ َ ُ َُ َ َْ َ
He-asws smiled, then said: ‘Allah-azwj the Exalted Sent Jibraeel-as and Commanded him-as to
furrow eight rivers in the earth – from these is Sayhan, and Jayhoun, and it is a river of Balkh,
and Al-Khushou, and it is the river Al-Shaash, and Mihran, and it is a river of India, and Nile of
Egypt, and Tigris and Euphrates.
ِ ِ ‫صب علَي ِه و ِ َّن ولِيَّنَا لَ ِفي أَوسع فِيما ب‬

ِ ِ ِ ‫فَما س َْت أَ ِو است َْت فَهو لَنا و ما َكا َن لَنا فَهو لِ ِشيعتِنا و لَي‬
َ َْ‫ْي ذ ْه ِ ََل ذ ْه يَ ْع ِن ب‬
‫ْي‬ َ َْ َ َ َ ْ ِ
َ َ ْ َ َ ُ‫س ل َع ُد ِو ََن منْ َها َش ْيءٌ ََّل َما غ‬
َ ْ َ َ َ َُ َ َ َ َ َ ُ ْ َْ ْ َ َ
ِ ‫الس َم ِاء َو ْاْل َْر‬
‫ض‬ َّ
So whatever it quenches or waters, it is for us-asws, and whatever was for us-asws, it is for our-asws
Shias, and there isn’t anything from it for our-asws enemies except what they usurp upon it,
and our-asws friends are in a leeway regarding whatever is between this to that, meaning
between the sky and the earth!’
ِ ِْ ْ‫ُثَّ تَ ََل ِ ِذهِ ْاْليةَ قُل ِِي لِلَّ ِذين آمنُوا ِِف ا ْْلياةِ ال ندنْيا الْمغْصوبِْي علَيها خالِصةً َْلم ي وم ال‬
ْ ‫يامة بِ ََل َغ‬
.‫صب‬ َ َ ْ َ ُْ َ َْ َ َ ُ َ َ َ َ َ ْ َ َ
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Then he-asws recited this Verse: Say: ‘These would be for those who believe sincerely in the
life of the world, - the ones having been usurped upon it, for them - on the Day of Judgment.
[7:32] – without being usurped’’.
.‫ث قال الَِبسي رْحه هللا ِف ِذه اْلية دَللة على جواز لوُّبس الثياب الفاخرة و أكل اْلطعمة الِيوُّبة من اْلَلل‬
Then Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘In this Verse there is evidence upon
permission to wear the pride-worthy clothes, and eating the good foods from the
Permissibles’.
‫ْي ِدينَاراً فَِإ َذا‬ ِ ِ ِ ِ ْ ‫ْي بْ ِن َزيْد َع ْن َع ِم ِه ُعمر بْ ِن َعلِي َع ْن أَبِ ِيه َزيْ ِن الْ َعابِ ِدين َعلِ ِي بْن ا ْْلُس‬
َ ‫ْي ع أَنَّهُ َكا َن يَ ْش َِ دي ك َساءً َِ ْمس‬ ِ ْ ‫اش ني ِبِِ ْسنَ ِادهِ َع ِن ا ْْلُس‬
ِ َّ‫و روى الْعي‬
َ ََ َ
َ َ َ ََ َ
ِ
.َ‫اَّلل ْاْليَة‬ ِ ُ ُْ َ‫ك َِبْساً َو ي‬
َّ َ‫ول قُ ْل َم ْن َحَّرَم زينَة‬ ِ ِ ِ ِ
َ ‫َّق به ََل يََرى ب َذل‬ َ ‫صد‬َ َ‫اف ت‬َ ‫َص‬
َ‫أ‬
And it is reported by Al Ayyashi, by his chain, from Al-Husayn Bin Zayd, from his uncle Umar Bin Ali,
‘From his father Zayn Al-Abideen Ali-asws Bin Al-Husayn-asws, he-asws had bought a cloak for fifty
Dinars. When it was summer, he-asws gave in charity with it, not seeing any problem with it,
and he-asws said: ‘‘Who prohibited adornments of Allah [7:32] – the Verse’’.
‫ول فِ ِيه‬
ُ ُْ َ‫ت فِ َد َاك َِ َذا َخٌّز َما ت‬ ِ
ُ ‫ت ُجع ْل‬ ََّ ِ ‫اَّللِ ع َو َعلَْي ِه ُجوُّبَّةُ َخز َو طَْيلَ َسا ُن َخز فَنَظََر‬
ُ ْ‫ِل فَ ُْل‬ َّ ‫ت َعلَى أَِِب َعْوُّب ِد‬ َ َ‫ف بْ ِن ِبْ َر ِاِ َيم ق‬
ُ ْ‫ َد َخل‬:‫ال‬ َ ‫وس‬
ِ ِ ِِ
ُ ُ‫َو ِب ْسنَاده َع ْن ي‬
And by his chain, from Yusuf Bin Ibrahim who said,
‘‘I went over to Abu Abdullahasws and upon him-asws was Al-Khazz coat and Al-Khazz pallium.
Heasws looked at me, so I said, ‘May I be sacrificed for youasws! Upon me is an Al-Khazz coat
and an Al-Khazz pallium, so what are youasws saying with regards to it?’
‫ْي ع َو َعلَْي ِه ُجوُّبَّةُ َخز‬

ُ ْ ‫يب ا ْْلُ َس‬
ِ ِِ ْ‫ال ََل ِب‬
َ ‫س به فَ َْ ْد أُص‬
َ َ َ َ‫يس ٌم ق‬
ِِ ُ ‫س َِ ْْلَِز قُ ْل‬
َ ‫ت َو َس َداهُ بْر‬ ٌ ْ‫ال َو َما َِب‬
َ َْ َ‫ف‬
Heasws said: ‘And what is the problem with Al-Khazz?’ I said, ‘And its wrapping is embroidered’.
Heasws said: ‘And there is no problem with embroidery, for Al-Husaynasws was hit and upon him
was an Al-Khazz coat’.
‫ض َل َمَراكِوُّبِ ِه فَ َخَر َج ِلَْي ِه ْم فَ َواقَ َف ُه ْم‬ ِ ِ ِ ِ ِ ِ َّ‫اْلوارِِج لَوُّبِس أَفْضل ثِيابِِه و تََِي‬ ِ ِ َ ِ‫اَّلل بْن َعوُّبَّاس لَ َّما ب َعثَهُ أ َِمْي الْم ْؤِمن‬ ِ ِ َ َ‫ُثَّ ق‬
َ ‫ب ِبَطْيَب طيوُّبه َو َرك‬
َ ْ‫ب أَف‬ َ َ َ ََ َ ََْ ‫ْي َعل ٌّي ع ََل‬ ُ ُ َ َ َّ ‫ال َّن َعْوُّب َد‬
ِ َ‫َّاس ِذَا أَتَ ْيتَنَا ِِف لِوُّب‬
‫اس ا ْْلَوُّبَابَِرةِ َو َمَراكِوُّبِ ِه ْم‬ ِ ‫ت َخ ْْيُ الن‬
َ ْ‫قَالُوا ََي ابْ َن َعوُّبَّاس بَيْنَا أَن‬
Then heasws said: ‘Abdullah Bin Abbas, when Amir Al-Momineenasws sent him to the
Khawarijites, he paused to them wearing the best of his clothes, and perfumed himself with
the best of his perfumes, and rode the best of his rides. He went and paused to them. They
said, ‘O Ibn Abbas! Between us, you are the best of the people, but you have come to us in
the clothes of the tyrants and their rides!’
ْ ‫ال َو لْيَ ُك ْن ِم َن‬

.‫اْلَََل ِل‬ َ ‫اْلَ َم‬
ْ ‫ب‬ ‫يل َو ُِي ن‬ ِ ِ َِّ َ‫فَت ََل ِ ِذهِ ْاْليةَ قُل من حَّرم ِزينَة‬
ِ َّ ‫آخ ِرِا فَالْوُّبس و ََت َّمل فَِإ َّن‬
ٌ ‫اَّللَ ََج‬ ْ َ َ ْ َ َ ‫اَّلل ََل‬ َ َ َْ ْ َ َ َ
Page 118 of 296

So, he recited to them this Verse Say: ‘Who prohibited adornments of Allah [7:32] – up to its
end. Therefore, wear (nice clothes) and beautify, for Allahazwj is Beautiful, Heazwj Loves the
beauty, and let it be from the Permissible(s)’’.
.‫و ِف ِذه اْلية أيضا دَللة على أن اْلشياء على اْلَحة لْوله تعاَل َم ْن َحَّرَم فالسمع ورد مؤكدا ملا ِف العْل انتهى‬
And this Verse as well evidence’s upon that the things are upon the legalisation, due to Words
of the Exalted: ‘Who prohibited [7:32]. So, the hearing refers the emphasis to what is in the
intellect’ – end.
َِّ َِ ‫اْل ْث و الْوُّب ْغي بِغ ِْي ا ْْل ِق و أَ ْن تُ ْش ِرُكوا‬

‫َّلل ما ََلْ يُنَ ِزْل بِِه ُس ْلِاَنً َو‬ ِ ِ ِ َِّ
َ َ ْ َ َ َ َ َ ْ ‫ش ما ظَ َهَر مْنها َو ما بََِ َن َو‬ َ ِ‫ث حصر سوُّبحانه احملرمات بْوله قُ ْل َّنا َحَّرَم َر‬
َ ‫ِب الْ َفواح‬
‫اَّللِ ما َل تَ ْعلَ ُمو َن و كَنه ِشارة َِل أن أكل الِيوُّبات و التمتع َملستلذات احملللة ليس ِبرام بل اْلكم بكونه حراما حرام ْلنه قول على‬ َّ ‫أَ ْن تَ ُْولُوا َعلَى‬
.‫هللا بغْي علم‬
Then the Glorious Enumerated the Prohibitions by His-azwj Words: Say: ‘But rather, My Lord
Prohibited the immoralities, whatever is apparent from these and whatever is hidden, and
the sin, and the rebellion without the right, and that you associate with Allah what He did
not Send down an Authorisation for, and that you say upon Allah what you don’t know’
[7:33] – and it is as if it is an indication to eat the good and enjoying with the Permissible
pleasures isn’t Prohibited, but the ruling of it being prohibited, is Prohibited, because it is a
word upon Allah-azwj without knowledge.
‫و قيل الفواحش َجيع الْوُّبائح و الكوُّبائر ما علن منها و ما خفي و قيل ِي الزَن و قيل الِواف عارَي و قيل اْلث الذنوب و املعاصي و قيل ما دون اْلد‬
‫و قيل اْلمر و الوُّبغي الظلم و الفساد‬
And it is said, ‘The immoralities are entirety of the ugliness and the major sins, whatever is
open from these and whatever is hidden’. And it is said, ‘It is the adultery’. And it is said,
‘Performing the Tawaaf naked’. And it is said, ‘The sin of the sinning and the disobedience’.
And it is said, ‘What is besides the legal penalty’. And it is said, ‘The wine and the rebellion.
The injustice and the mischief’.
ْ ‫و قوله بِغَ ِْْي‬

.‫اْلَ ِق َكيد‬
And His-azwj Words: without the right, [7:33], is an emphasis.
ِ ِ‫قوله سوُّبحانه و ُِي نل َْلم الَِّي‬

‫وُّبات ِف َممع الوُّبيان معناه يوُّبيح ْلم املستلذات اْلسنة و يرم عليهم الْوُّبائح و ما تعافه اْلنفس‬ ُُ َ
Words of the Glorious: and permitting for them the good things [7:157] – In ‘Majma Al-
Bayan’, ‘Its meaning is, He-azwj has Legalised for them the pleasures of the goods deeds, and
Prohibited upon them the ugliness and what the souls loathe’.
‫و قيل يل ْلم ما اكتسوُّبوه من وجه طيب و يرم عليهم ما اكتسوُّبوه من وجه خوُّبيث‬
And it is said, ‘He-azwj Permitted or them whatever they earn from an aspect of good and
Prohibited upon them whatever they earned from an aspect of wickedness’.
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‫و قيل يل ْلم ما حرمه عليهم رِابينهم و أحوُّبارِم و ما كان يرمه أِل اْلاِلية من الوُّبحائر و السوائب و يرم عليهم امليتة و الدم و ْلم اْلنزير و ما‬
.‫ذكر معها انتهى‬
And it is said, ‘He-azwj Permitted for them what their priests and monks had prohibited unto
them, and whatever the people of the pre-Islamic period had prohibited, from Al-Baheira,
and Al-Sa’ib (sacrificial animals), and Prohibited unto them, the death, and the blood, and the
meat of the pig, and whatever He-azwj has Mentioned with it’ – end.
‫و أقول استدل أكثر أصحابنا على َترمي كثْي من اْلشياء الِ تستْذرِا طوُّباع أكثر اْللق ِبذه اْلية و فيه نظر ِذ الظاِر من سياق اْلية مدح النب ص‬
‫و شريعته ِبن ما يل ْلم ِو طيب واقعا و ِن َل نفهم طيوُّبه و ما يرم عليهم ِو اْلوُّبيث واقعا و ِن َل نعلم خوُّبثه‬
And I (Majlisi) am saying, ‘Most of our companions have presented as evidence upon the
Prohibition of a lot of things which natures of most people consider it dirty, by this Verse, and
in it, there is consideration when the apparent from the continuation of the Verse is praise of
the Prophet-saww and His-azwj Law that whatever He-azwj has Permitted for them, it is actually
good, and even if we do not understand its goodness, and whatever He -azwj has Prohibited
upon them, it is the actually wicked, and even if we do not know of its wickedness.
‫كالِعام اللذيذ ا لذي عمل من مال السرقة تستلذه الِوُّباع و ِو خوُّبيث واقعا و أكثر اْلدوية الِ يتاج الناس ِليها ِف غاية الوُّبشاعة و النكارة و تستْذرِا‬
‫الِوُّباع و َل أر قائَل بتحرُيها‬
(It is) like the pleasurable food which has been made from stolen wealth. The natures would
derive its pleasure, and it is actually wicked; and most of the medications which the people
are needy to are in the peak of ugliness and awfulness, and the natures dislike it, and I have
not seen any speaker prohibiting it.
‫فاْلمل على املعَن الذي َل يتاج َِل ّت صيٍ و يكون موافْا لْواعد اْلمامية من اْلسن و الْوُّبح العْليْي أوَل من اْلمل على معَن يتاج َِل ّتصيصات‬
‫كثْية‬
So, the conception is based upon the meaning which does no need to be specified, and it
would be in accordance to the rules of the Imamiyyah, from the beautiful and the ugly. The
intellectual ugliness is foremost from carrying upon a meaning being needy to many
specialisations.
‫بل ما َيرج عنهما أكثر ُا يدخل فيهما كما َل َيفى على من تتوُّبع مواردَها و ُيكن أن يْال ِذه اْلية كالصرية ِف اْلسن و الْوُّبح العْليْي و َل‬
.‫يستدل ِبا اْلصحاب رَي هللا عنهم‬
But what comes out of them is more than what is included in them, and it is not hidden from
those who follow their sources, and this Verse can be said as explicit in rational good and ugly,
and the companions, may Allah-azwj be Pleased with them, did not infer it.
ِ ِ‫و قال الشهيد الثان رفع هللا درجته ِف املسالك و الِيب يِلق على اْلَلل قال تعاَل ُكلُوا ِمن طَي‬
‫وُّبات ما َرَزقْنا ُك ْم أي من اْلَلل و على الِاِر قال‬ ْ
‫صعِيداً طَيِوُّباً أي طاِرا و على ما َل أذى فيه كالزمان الذي َل حر فيه و َل برد يْال ِذا زمان طيب و ما تستِيوُّبه النفس و َل تنفر منه‬
َ ‫تعاَل فَتَيَ َّم ُموا‬
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And the 2nd martyr, may Allah-azwj Exalt his rank in ‘Al Masalik’, ‘And the good is linked upon
the Permissible. Allah-azwj the Exalted Said: Eat from the good things what We Graced you
[20:81] – i.e., from the Permissible, and upon the clean. The Exalted Said: So perform
Tayammum with pure soil [4:43] – i.e., clean and based upon what there is no harm in it, like
the times in which there is neither heat nor cold. It is called, ‘This is a good time’, and what
the soul feels good and does not flee from it.
ِ ِ
‫وُّبات ِذ ليس املراد منها ِنا اْلَلل لعدم الفائدة ِف اْلواب على تْديره ْلِنم سَلوه أن يوُّبْي ْلم‬ َ َ‫كْوله تعاَل يَ ْسََلُون‬
‫اْلَلل فَل يْول ِف اْلواب اْلَلل و َل الِاِر ْلنه َِّنا يعرف من الشرع توقيفا و َل ما َل أذى فيه ْلن املَكول َل يوصف به‬
(It is) like Words of the Exalted: They are asking you as to what is that (which is) Permissible
for them. Say: ‘Permissible for you are the good things [5:4], when over here the intent from
it isn’t the non-benefit in the answer based upon its assessment, because they had asked him-
saww to explain to them the Permissibles, so he-saww did no say in the answer, the Permissible
nor the clean, because rather he-saww understood from the Law a pausing, nor what there is
no harm in it, because the edible cannot be described with it.
‫فتعْي املراد ردِم َِل ما يستِيوُّبونه و َل يستخوُّبثونه لردِم َِل عادتم و ما ِو مْرر ِف طوُّباعهم و ْلن ذلك ِو املتوُّبادر من معَن الِيب عرفا و ِف‬
‫اْلخوُّبار ما ينوُّبه عليه‬
So, the meaning is the purpose to return them to what they consider as good, nor as wicked,
in order to return them to their norms, and what is settled in their natures, and because that,
He-azwj is the Initiator from the meaning of ‘the good’, and customary, and in the Ahadeeth is
what alerts upon it.
‫و املراد َلعرف الذي يرجع ِليه ِف اَلستِابة عرف اْلوسا من أِل اليسار ِف حالة اَلختيار دون أِل الوُّبوادي و ذوي اَلَِرار من جفاة العرب‬
‫فإِنم يستِيوُّبون ما دب و درج كما سَل بعضهم ُا َيكلون فْال كل ما دب و درج َِل أم جنْي‬
And the intent with the customary is that which refers to in the familiar circles from the
people travelling during a state of choice besides the people of the valleys and the ones with
desperation from the harsh Arabs, for they were considering as good whatever crawled and
creeped, like what one of them asked what they should be eating from. He-saww said: ‘All what
crawled and creeped except mother of foetus (Umm Janeen)’.
‫فْال بعضهم ليهن أم جنْي العافية لكوِنا أمنت أن تؤكل ِذا خَلصة ما قرره الشيخ ِف املوُّبسو و غْيه َِل أنه فصل أوَل احمللل َِل حيوان و غْيه و‬
‫قسم اْليوان َِل حي و غْيه و قال ما كان من اْليوان حيا فهو حرام حيث َل يرد به الشرع ُمتجا ِبن ذبح اْليوان ُمظور و ما كان من اْليوان غْي حي‬
‫أو من غْيه فهو على أصل اْلَحة‬
One of them said, ‘For the Umm Janeen was healthy for it to be safe to be eaten’. This is a
summary of what the Sheykh had repeated in ‘Al-Mabsout’, and so did others except that he
details the first of the Permissibles to animals and others and divided the animals to a living
one and others, and said, ‘Whatever from the animals has life, it is Prohibited whereby the
Law has not referred to it, needy with the animal being slaughtered as a precaution, and
whatever from the animal was not alive, or from other, it is upon an origin of the legalisation.
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‫و ِف استثناء اْليوان اْلي من ذلك نظر لعموم اْلدلة و اَلستناد َِل َترمي ذِبه بدون الشرع ِف حيز املنع فهذا ِو اْلصل الذي يرجع ِليه ِف َب‬
.‫اْلطعمة انتهى‬
With regards to excluding a live animal from that, consider the generality of the evidence and
the reliance on the prohibition of slaughtering it without the Law within the scope of the
prohibition. So this, it is the origin which is referred to in the chapter on the foods’ – end.
‫و أقول قد عرفت َعف بعض ِذا الكَلم فيما مضى و نْول أيضا قوله ليس املراد اْلَلل ِف ُمل املنع َلحتمال أن يكون الَلم للعهد أي ما بينا لكم‬
‫حله‬
And I (Majlisi) am saying, ‘I have recognised the weakness of part of this speech in what has
passed, and we say as well, His-azwj Words, the intent isn’t the Permissible in place of the
possibility of the prevention that the blame is of the pact, i.e., what We-azwj have Clarified of
it being Permissible’.
‫ث ذكر سائر احمللَلت بعده و ذكره لعنوان الِيوُّبات لوُّبيان أن ما أحللناه لكم ِو الِيب واقعا فكذا ما أحللناه لكم‬
Then He-azwj Mentioned rest of the Permissibles after it and Mentioned it for Addressing the
good in order to Clarify what He-azwj has Made to be Permissible to you all, it is actually the
good. So, like that is what We-azwj have Made it to be Permissible for you.
‫و قوله ْلنه َِّنا يعرف من الشرع َل يصلح دليَل لعدم ْحل اْلواب عليه بعد بيان هللا ِف كتابه و على لسان نوُّبيه النجاسات فيفيد أن غْي النجاسات‬
‫املنصوص عليها حَلل و ما خرج عنها بدليل‬
And his word, rather is known from the Law, the evidence is no valid due to the non-
permissibility to carry the answer upon it, after Clarification by Allah -azwj in His-azwj Book, and
upon tongue of His-azwj Prophet-saww. The impurities and non-impurities are stated are texted
upon it as being Permissible, and do not emerge from it with evidence.
‫ث قوله ْلن املَكول َل يوصف به ِف ُمل املنع ْلن كثْيا من املَكوَلت و املشروَت تفسد العْل أو الوُّبدن و أيضا حصر معَن الِيب فيما ذكره ُنوع‬
.‫ِذ يتمل أن يكون املراد َلِيب ما َل يكن فيه خوُّبث معنوي و قوُّبح واقعي لتضمنه َررا دينيا أو دنيوَي و ِن أمكن ِرجاعه َِل ما َل أذى فيه‬
Then his words, because the edibles cannot be described with it in place of the prevention,
because most of the foods and the drinks spoil the intellect or the body, and as well, limiting
of ‘the good’ in what he mentioned is forbidden, when it is possible that the intent with the
‘good’ could be what does not happen to have meaningful badness in it and actual ugliness,
it order to include the religious and worldly harm, and that it is possible to refer it to what
there is no harm in it’.
ِ ‫وُّبات يتمل بعض الوجوه املتْدمة فَخرج لكم من الثمرات رزقا لكم َِّنا قال ِمن الثَّمر‬
.‫ات ْلن َجيعها َل تصلح لذلك و يتمل الوُّبيان‬ ِ ِ‫و رزقْناِم ِمن الَِّي‬
َ َ َ ْ ُ ََ َ
and We Sustained them from the good things; [10:93] – It carries some of the previous
aspects, ‘I-azwj have Extracted for you all from the fruits, as sustenance for you’. But rather,
He-azwj Said: from the fruits [14:32], because the entirety of that is not correct for that, and it
carries the clarification.
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ِ ‫قال الوُّبيضاوي رزقا لكم تعيشون به و ِو يشمل املِعوم و امللوُّبوس و ِو مفعول أخرج و ِمن الثَّمر‬
‫ات بيان أو حال منه و يتمل عكس ذلك و ُيوز أن‬ َ َ
.‫يراد به املصدر فينصب َلعلة أو املصدر ْلن أخرج ِف معَن رزق‬
Al-Bayzawi said, ‘A sustenance for you all to be living with, and it is inclusive of the foods, and
the clothing, and the object is, and He Extracts by it [14:32], and (the words) from the fruits
[14:32], is a clarification, or a state from it, and it is possible the opposite of that, and it is
allowed that the intent with it would be a pronoun, so it is attributed with the reason, or the
pronoun because ‘He Extracts’ is in the meaning of sustenance’.
‫ي ِِف الْوُّبَ ْح ِر ِِب َْم ِرهِ أي ِبشيته َِل حيث توجهتم َو َس َّخَر لَ ُك ُم ْاْل َِْن َار فجعلها معدة َلنتفاعكم و تصرفكم و قيل تسخْيِا ِذه‬ ِ ْ‫و س َّخر لَ ُكم الْ ُفل‬
َ ‫ك لتَ ْج ِر‬
َ ُ َ َ َ
.‫اْلشياء تعليم كيفية اّتاذِا‬
And He Subdued for you the ships to flow in the sea by His Command, - i.e., by His-azwj Desire
to wherever you are headed - and Subdued the rivers for you [14:32] – He-azwj Made it a
preparation for your benefits, and your utilisation. And it is said, ‘Its subduing of these things
is a teaching of the method of taking it’.
‫و أقول اْلية على حل ُرات ما َيرج من اْلرض و جواز اَلنتفاع ِبا أكَل و شرَ و لوُّبسا و على جواز اّتاذ الفلك و ركوِبا و على جواز الشرب من‬
‫اْلِنار و الوَوء و الغسل و سائر اَلنتفاعات ِبا َِل ما أخرجه الدليل و كذا سْي الزروع و اْلشجار و رشها على اْلرض و غْي ذلك من اَلنتفاعات‬
‫الِ َل يرد ِني عنها و جعلنا لكم قوُّبلها‬
And I (Majlisi) am saying, ‘The Verse is upon Permissibility of the fruits, what come out from
the earth, and the allowance of benefitting with it is eating and drinking and wearing, and
upon an allowance of taking the ships and sailing these, and upon allowance of the drinking
from the rivers and performing the wudu, and the bathing, and rest of the benefits with it,
except what the evidence brings out. And like that is watering of the crops and the trees and
sprinkling upon the ground, and other than that from the benefits which a Prohibition has not
referred to about these, and We-azwj had Made it for you, before it.
ِ ِ ِ ِ ِ ِ
َ ‫ض َم َد ْدَنِا َو أَلْ َْيْنا فيها َرواس َي َو أَنْوُّبَتْنا فيها م ْن ُك ِل َش ْيء َم ْوُزون َو َج َع ْلنا لَ ُك ْم فيها َمعاي‬
‫ش تعيشون ِبا و ِف اجملمع أي خلْنا لكم ِف اْلرض‬ َ ‫َو ْاْل َْر‬
‫معايش من زرع أو نوُّبات و قيل معناه أي مِاعم و مشارب تعيشون ِبا و قيل ِي التصرف ِف أسوُّباب الرزق ِف مدة اْلياة‬
And the earth - We Extended it and Cast mountains to be therein and Grew therein from
every suitable thing [15:19], you can be living with. And in (the book) ‘Al-Majma’, ‘I.e., We-azwj
have Created for you in the earth a livelihood, from crops or vegetation’. And it is said, ‘Its
meaning is, ‘I.e., foods and drinks you can be living with’. And it is said, ‘These are the
utilisations in the means of the sustenance during the period of life’.
ِ
َ ‫َو َم ْن لَ ْستُ ْم لَهُ بِرا ِزق‬
.‫ْي يعن العوُّبيد و الدواب يرزقهم هللا تعاَل و َل ترزقوِنم‬
and ones you are not the sustainers for [15:20] – meaning the slaves. Allah-azwj the Exalted
Sustains them and you are not sustaining them.
.‫و قال الوُّبيضاوي عِف على معايش أو ُمل لكم‬
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And Al-Bayzawi said, ‘An inclination upon livelihood or a place for you’.
ِ ِ
َ ‫َس َْْينا ُك ُموهُ أي جعلناه لكم سْيا َو ما أَنْتُ ْم لَهُ ِا ِزن‬
‫ْي أي ِبافظْي و َل ُمرزين بل هللا يفظه ث يرسله من السماء ث يفظه ِف اْلرض ث َيرجه من‬ ْ ََ‫ف‬
.‫العيون بْدر اْلاجة‬
So We Quench you, - i.e., Made it to be a watering for you - and you are not the keepers for
its storage [15:22] – i.e., Neither protectors nor guardians, but Allah-azwj Protects it, then He-
azwj Sends it from the sky, then Preserves it in the earth, then Extracts it from the springs in
accordance to the need.
‫عام لَعِ ْ ََبًة قال الوُّبيضاوي أي دَللة يعَب ِبا من اْلهل َِل العلم نُ ْس ِْي ُك ْم َُِّا ِِف بُُِونِِه استَناف لوُّبيان العَبة و َِّنا ذكر الضمْي و وحده‬
ِ ْ‫و ِ َّن لَ ُكم ِِف ْاْلَن‬
ْ َ
‫ِنا للفظه و أنثه ِف سورة املؤمنْي للمعَن فإن اْلنعام اسم َجع و من قال ِنه َجع نَ َعم جعل الضمْي للوُّبعض فإن اللنب لوُّبعضها دون َجيعها أو الواحدة‬
‫أو له على املعَن فإن املراد به اْلنس و قرأ َجاعة َلفتح‬
And surely there is a lesson for you in the cattle. – Al-Bayzawi said, ‘Whichever evidence one
can cross by it from the ignorance to the knowledge - We Quench you from what is in its
bellies [16:66] – a resumption to clarify the lesson, and rather the pronoun is Mentioned
alone over here for the word, and it’s feminine is in Surah Al-Momineen for the meaning, for
the ‘cattle’ (Anaam) is a plural name, and the ones who says it as plural ‘Na’am’ makes the
pronoun to be for the part, for the milk is part of it besides its whole, or the singular, or upon
the meaning, for the intent with it is the type, and a group has recited it with the ‘Fatah’.
ِ َْ‫ِم ْن ب‬
‫ْي فَ ْرث َو َدم لَوُّبَناً فإنه َيل ق من بعض اْلجزاء الدم املتولد من اْلجزاء اللِيفة الِ ِف الفرث و ِي اْلشياء املَكولة املنهضمة بعض اَلِنضام ِف‬
‫الكرش‬
from what is between dung and blood – pure milk, [16:66] – It is Created from some of the
parts of the blood produced from the subtle parts which are in the dung, and these are edible
things which part of their digestion is in the rumen.
‫و عن ابن عوُّباس أن الوُّبهيمة ِذا انعلفت و انِوُّبخ العلف ِف كرشها كان أسفله فراث و أوسِه لوُّبنا و أعَله دما و لعله ِن صح فاملراد أن وسِه يكون مادة‬
‫ث‬ُ ‫اللنب و أعَله مادة الدم الذي يغذي الوُّبدن ْلِنما َل يتكوَنن ِف ال َك ِرش و يوُّبْى ثُ ْفلُهُ و ِو ال َف ْر‬
And from Ibn Abbas, ‘If an animal has brooded and the fodder is cooked in its belly, the
bottom of it is waste matter, the middle is milk, and the top is blood, and perhaps it is healthy.
What is meant is that its middle is the substance of milk, and the top is the substance of blood
that nourishes the body, because these two do not form in the rumen, and its rumen remains
and it is the dung.
‫ث ُيسكها ريثما يهضمها ِضما اثنيا فيحدث أخَل أربعة معها مائية فيميز الْوة املميزة تلك املائية ُا زاد على قدر اْلاجة من املريتْي و تدفعها َِل‬
ِ ‫الكلية و املرارة و‬
‫الِحال ث يوزع الوُّباقي على اْلعضاء بتجوُّبنها فيجري َِل كل حْه على ما يليق به بتْدير اْلكيم العليم‬
َ
Then he holds it until he digests it a second time, and four mixtures of water occur with it, so
he distinguishes the distinctive force that watery, which exceeds the amount of need, and
pushes it to the kidney, gall bladder, and spleen, then distributes the rest to the organs by
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keeping it aside. So, it flows to all its right based upon what is related with it by a
Determination of the Wise, the All-Knowing.
‫ث ِن كان اْليوان أنثى زاد أخَلطها على قدر غذائها َلستيَلء الَبودة و الرطوبة على مزاجها فيندفع الزائد أوَل َِل الرحم ْلجل اْلنْي فإذا انفصل‬
ُ ِ‫ب ذلك الزائد أو بعضه َِل الضروع فيَوُّب‬
‫يض ِبجاورة ْلومها الوُّبيض فيصْي لوُّبنا‬ َّ ‫ص‬
َ ْ‫ان‬
Then, if the animal is a female, its mixing increases in proportion to the amount of its food, in
order for the cold and dampness to seize its temperament, so the excess is first pushed to the
uterus for the sake of the foetus. If it separates, that excess, or some of it, is poured into the
udders, so it ovulates next to its meat as the whiteness. It becomes milk.
‫ارِا و ََماريها و اْلسوُّباب امل َولِدة و الْوى املتصرفة فيها كل وقت على ما يليق اَِر‬
ِ َْ ‫صنع هللا ِف ِحداث اْلَخَل و اْلَلوُّبان و ِعداد َم‬
ُ ‫و من تدبر‬
ُ
‫َِل اْلقرار بكمال حكمته و سوُّبو رْحته‬
Whoever contemplates the Making by Allah-azwj in Creating mixtures and milk, Preparing their
places and drains, the generating causes, and the forces acting in them at all times in a manner
that befits, is compelled to acknowledge the Perfection of His-azwj Wisdom and the Lavishness
of His-azwj Mercy.
‫و من اْلوَل توُّبعيضية ْلن اللنب بعض ما ِف بِنها و الثانية ابتدائية كْولك سْيت من اْلوض ْلن بْي الفرث و الدم احملل الذي يوُّبتدئ منه اَلستسْاء‬
‫و ِي متعلْة بنسْيكم أو حال من لوُّبنا قدم عليه لتنكْيه و للتنوُّبيه على أنه موَع العَبة خالِصاً صافيا َل يستصحب لون الدم و َل رائحة الفرث أو‬
ِ ِ
َ ِ‫مصفى عما يصحوُّبه من اْلجزاء الكثيفة بتضييق ْرجه سائغاً للشَّا ِرب‬
.‫ْي سهل املرور ِف حلْهم انتهى‬
The first is partly, because the milk is part of what is in its stomach, and the second is primary,
as you say it was watered from the basin, because between the dung and the blood is the
place from which the quenching begins, and it is related to your watering, or the condition of
the milk that was applied to it to denounce it and to alert that the place of the lesson is
particular, clear, not accompanied by the colour of blood. The dung does not smell, or it is
filtered from the dense parts that accompany it by narrowing its outlet to make it easier for
the drinkers to pass through their throats’ - end.
‫و قال الرازي ِف َويل اْلية املراد أن اللنب َِّنا يتولد من بعض أجزاء الدم و الدم َِّنا يتولد من اْلجزاء اللِيفة الِ ِف الفرث و ِو اْلشياء املَكولة‬
‫اْلاصلة ِف ال َك ِرش‬
And Al-Razi said in explanation of the Verse, ‘What is meant is that milk is only generated
from some parts of the blood, and the blood is only generated from the delicate parts that
are in the dung, and it is the edible things that occur in the stomach.
‫فهذا اللنب متولد من اْلجزاء الِ كانت حاصلة فيما بْي الفرث أوَل ث كانت حاصلة فيما بْي الدم اثنيا و صفاه هللا تعاَل عن تلك اْلجزاء الكثيفة‬
.‫الغليظة و خلق فيها الصفات الِ َعتوُّبارِا صارت لوُّبنا موافْا لوُّبدن الِفل انتهى‬
This milk is generated from the parts that were obtained between the parting first, then it
was obtained between the blood secondly, and Allah-azwj the Exalted, Purifies it from those
thick and fat parts, and Creates in them the qualities that, as being milk, were compatible
with the body of the child’ - end.
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ِ ِ
ِ ‫َّخ ِيل و ْاْل َْع‬
‫ناب قيل متعلق ِبحذوف أي و نسْيكم من ُرات النخيل و اْلَعناب من عصْيَها و قيل أي و لكم عَبة فيما أخرج هللا لكم‬ ِ
َ ‫َو م ْن ََُرات الن‬
‫من ُرات النخيل و اْلعناب‬
And from fruits of the palms and the grapes, [16:67] – It is said, ‘It relates with the omitted,
i.e., We-azwj are Quenching you all from the fruits of the palms (dates) and the grapes, from
their juices’. And it is said, ‘I.e., And there is a lesson for you in what Allah -azwj has Extracted
for you, from the fruits of the palm trees and the grapes’.
‫و قيل معناه من ُرات النخيل و اْلعناب ما تتخذون منه ُس َّكرا و العرب تضمر ما املوصولة كثْيا و اْلعناب عِف على الثمرات‬
And it is said, ‘Its meaning is, from the fruits of the palms and the grapes what you are taking
intoxicants from it [16:67], and the Arabs harbour a lot of what is attained, and the grapes
are an inclination upon the fruits.
‫و ال نس َّكر اختلف املفسرون ِف معناه فْيل ال نس َّكر اْلمر و الرزق اْلسن التمر و الزبيب و الدبس و السيَلن و اْلل و قيل سكرا مفعول تتخذون على‬
‫جهة اَلستفهام و عامل رزقا مْدر و التْدير تت خذون منه سكرا و قد رزقناكم منه رزقا حسنا فيكون فيه َجع بْي املعاتوُّبة و املنة و لذلك أسند اَلّتاذ‬
‫ِليهم‬
And (as for) the intoxicants, the interpreters have differed regarding its meaning. It is said,
‘The intoxicants is wine, and the good sustenance is the date and the raising, and the syrup,
and the yields, and the vinegar’. And it is said, ‘Intoxicant is made. You are taking upon an
aspect of the understanding, and the workers of sustenance and appreciation, you are taking
intoxicants from it, and We-azwj have Graced you good sustenance from it. So there happens
to be in it a combination between the Admonition and the Conferment, and for that the taking
is attributed to them.
‫و قيل السكر اْلل و الرزق اْلسن ما ِو خْي منه و قيل السكر كل ما حرم هللا من ُارِا َخرا كان أو غْيه كالنوُّبيذ و الفْاع و ما أشوُّبههما و الرزق‬
.‫اْلسن و ما أحله هللا من ُارَها و قيل السكر ما يشوُّبع و يسد اْلوع‬
And it is said, ‘The intoxicants is vinegar, and the goodly sustenance is what is better than it’.
And it is said, ‘The intoxicants is all what Allah-azwj has Prohibited from its fruits, whether it
was wine or something else like Al-Nabeez, and Al-Faqa’a, and what resembles these two,
and the goodly sustenance, is what Allah-azwj has Permitted from its fruits what satiates and
blocks the hunger’.
.‫و قال علي بن ِبراِيم السكر اْلل و روي عن الصادق ع أِنا نزلت قوُّبل آية التحرمي فنسخت ِبا‬
And Ali Bin Ibrahim said, ‘The intoxicants is vinegar’. And it is reported from Al-Sadiq-asws that
it was Revealed before the Verse of the Prohibition, so it is Abrogated by it.
‫و فيه دَللة على أن املراد به اْلمر و قد جاء َملعنيْي َجيعا قيل و على ِرادة اْلمر َل يستلزم حلها ِف وقت ْلواز أن يكون عتاَ و منة قوُّبل بيان َترُيها‬
‫و معَن النسخ نسخ السكوت عن التحرمي فَل يناِف ما جاء ِف أِنا َل تكن حَلَل قط و ِف مْابلتها َلرزق اْلسن تنوُّبيه على قوُّبحها‬
And in it there is evidence that the intent with it is the wine, and it has come with both the
meanings together. It is said, ‘And upon an intend of the wine does not necessitate its
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Permissibility during a time to be allowed, that it happens to be an Admonition and a

Conferment before the Clarification of its Prohibition, and the meaning of the Abrogation is
an Abrogation silent from the Prohibition. So it does not negate what has come regarding that
it does not happen to be Permissible at all, and in comparison, to it is the goodly sustenance,
an alertness upon its (wine’s) ugliness.
.‫ك َْليَةً لَِْ ْوم يَ ْع ِْلُو َن أي يستعملون عْوْلم َلنظر و التَمل ِف اْلَيت‬ ِ
َ ‫ِ َّن ِِف ذل‬
Surely in that there is a Sign for people using their intellects [16:67] – i.e., they are using
their intellects with the consideration and the pondering in the Verses.
ِ ِ‫و رزقَ ُكم ِمن الَِّي‬

‫وُّبات قال الوُّبيضاوي أي من اللذائذ و اْلَلَلت و من للتوُّبعيض فإن املرزوق ِف الدنيا أَّنوذج منها‬ َ ْ ََ َ
and Graced you from the good things. [16:72] – Al-Bayzawi said, ‘I.e., from the pleasures and
the Permissibles, and from the alternatives, for the one sustained in the world, is a sample
from these.
‫اَّللِ ُِ ْم يَ ْك ُفُرو َن حيث أَافوا نعمه َِل‬

َّ ‫ت‬ ِ ‫وُّباط ِل ي ْؤِمنُو َن و ِو أن اْلصنام ينفعهم أو أن من الِيوُّبات ما يرم عليهم كالسوائب و الوُّبحائر و بِنِعم‬
َْ َ ُ
ِ ْ‫أَ فَوُّبِال‬
‫اْلصنام أو حرموا ما أحل هللا ْلم‬
Is it the falsehood they are believing in – and it is that the idols benefit them, or that from
the good things is what is Prohibited upon them, like Al-Sa’iba and Al-Baheira - and with the
Favour of Allah they are committing Kufr? [16:72], whereby they are adding His-azwj bountied
to the idols, or they are prohibiting what Allah-azwj has Permitted for them.
َّ ‫فَ ُكلُوا َُِّا َرَزقَ ُك ُم‬

‫اَّللُ قال أمرِم ِبكل ما أحل هللا ْلم و شكر ما أنعم عليهم بعد ما زجرِم عن الكفر و ِددِم عليه‬
So, eat from what Allah has Graced you, [16:114] – He said, ‘He-azwj Commanded them with
eating whatever Allah-azwj had Permitted for them and be thankful for what He -azwj has
Favoured upon them after having Rebuked them from the Kufr and Threatened them upon
it.
‫ف أَلْ ِسنَتُ ُك ُم كما قالوا ما‬ ِ ِ

ُ ‫ث عدد عليهم ُمرماته ليعلم أن ما عداِا حل ْلم ث أكد ذلك َلنهي عن التحرمي و التحليل ِبِوائهم فْال َو َل تَ ُْولُوا لما تَص‬
‫صةٌ لِ ُذ ُكوِرَن اْلية‬ ِ ِ ِِ ِ
َ ‫ِِف بُُِون ِذه ْاْلَنْعام خال‬
Then He-azwj Counted to them the Prohibitions in order to Teach that whatever He -azwj has
Counted is Permissible for them. Then He-azwj Emphasised that with the Forbidding from
prohibiting and the permitting with their own whims, so He -azwj Said: And do not say when
your tongues describe the lie, [16:116] – like what they were saying, ‘Whatever is in the
bellies of these cattle is especially for our males [6:139] – the Verse.
‫َلل‬
ٌ ‫و سياق الكَلم و تصدير اْلملة ِبَّنا يفيد حصر احملرمات ِف اْلجناس اْلربعة َِل ما َم ِليه دليل كالسوُّباع و انتصاب الكذب بَل تْولوا و ِذا َح‬
‫َو ِذا َحر ٌام مفعول َل تْولوا أو الكذب منتصب بتصف و ما مصدرية أي َل تْولوا ِذا حَلل و ِذا حرام لوصف ألسنتكم الكذب موُّبالغة ِف وصف‬
‫كَلمهم َلكذب كما أن حْيْة الكذب كانت َمهولة و ألسنتهم تصفها و تعرفها بكَلمهم ِذا و لذلك عد من فصيح الكَلم كْوْلم وجهها يصف‬
‫ لِتَ ْف َ دُوا تعليل َل يتضمن الغرض‬.‫اْلمال و عينها يصف السحر‬
Page 127 of 296

And context of the Speech and its foreword is a sentence that it is useful to limit the
Prohibition in the four types except what evidence is included to it, like Al-Sa’iba and installing
the lie without saying, ‘This is Permissible and this is Prohibited’, [16:116], worked, do not
be saying, or the lie attributed and what is its source, i.e., do not be saying, ‘This is Permissible
and this is Prohibited’, and this is Prohibited for your tongues describe the lie, is eloquence
in describing their speech with the lying, just as the reality of the lie was unknown, and their
tongues were describing it, and they knew if with this speech of theirs, and for that (reason),
it is counted from the eloquent speech, like their words, ‘Her face describes the beauty, and
her eyes are half the magic’ - to fabricate [16:116] – an explanation that does not include the
purpose.
‫أ َْزواجاً أي أصنافا سيت بذلك َلزدواجها و اق دان بعضها بوُّبعض ِم ْن نَوُّبات بيان أو صفة ْلزواجا و كذلك َش ََّّت و يتمل أن يكون صفة للنوُّبات فإنه‬
‫من حيث ِنه مصدر ِف اْلصل يستوي فيه الواحد و اْلمع و ِو َجع شتيت كمريض و مرَى أي متفرقات ِف الصور و اْلعراض‬
pairs – i.e., types. It is named with that for the pairing and paired with each other - from
species of vegetation [20:53] – a description of the pairs, and like that is species, and it is
possible that it would be a description of the vegetation, since it is a source in the original, in
which the singular and the plural is the same, and it is plural ‘species’, like ‘patient’ and
‘patients’, i.e., different in the image and the display.
‫َخَر ْجنا على ِرادة الْول أي أخرجنا أصناف‬

ْ ََ‫عام ُك ْم و ِو حال من َمْي ف‬
َ ْ‫و املنافع يصلح بعضها للناس و بعضها للوُّبهائم فلذلك قال ُكلُوا َو ْار َع ْوا أَن‬
.‫النوُّبات قائلْي كلوا و ارعوا و املعَن معد ِبا َلنتفاعكم َْلكل و العلف آذنْي فيه‬
And the benefits are correct, some of these are for the people and some of these are for the
animals. For that (reason) He-azwj Said: Eat and pasture your cattle. [20:54] – and it is a state
from a source - We Extracted [20:53] – upon an Intent of the Word, i.e., We-azwj Extracted
types of vegetation, Saying: Eat and pasture [20:54], and the meaning is, Prepared for you in
order to benefit you, with the foods and the fodder, have been Permitted regarding it.
‫وُّبات ما َرَزقْنا ُك ْم ِف اجملمع صورته اْلمرد و املراد به اْلَحة َو َل تَِْغَ ْوا فِ ِيه أي و َل تتعدوا فيه فتَكلوه على الوجه احملرم عليكم و قيل أي َل‬
ِ ِ‫ُكلُوا ِمن طَي‬
ْ
‫ضب أي فيجب عليكم عْوبِ و من َم اْلاء فاملعَن‬ ِ ِ
َ ‫تتجاوزوا عن اْلَلل َِل اْلرام أو َل تتناولوا من اْلَلل لَلستعانة به على املعصية فَيَح َّل َعلَْي ُك ْم َغ‬
ِ‫فتنزل عليكم عْوب‬
Eat from the good things what We Graced you – In ‘Al-Majma’, it’s outline is bare, and the
intent with it is the legalised – and do not transgress in it, - i.e., and do not be exceeding in
it. Eat it upon the aspect of the Prohibition upon you. And it is said, ‘I.e., Do not be exceeding
from the Permissible to the Prohibited, or do not be taking from the Permissible in order to
be assisted by it upon the disobedience - or My Wrath would be Released upon you. [20:81]
– i.e., My-azwj Punishment would be obliged upon you, and from inclusion of (the letter) Al Ha’,
the meaning is, ‘My-azwj Punishment would be descending upon you all!’
‫ض َو ِ ََّن َعلى َذِاب بِِه أي على‬ ْ ََ‫ماءً بَِْ َدر قيل بتْدير يكثر نفعه و يْل َرره أو ِبْدار ما علمناه من صَلحهم ف‬
ِ ‫َس َكنَّاهُ فجعلناه اثبتا مستْرا ِِف ْاْلَْر‬
ِ َ‫ِزالته َْلفساد أو التصعيد أو التعميق ِبيث يتعذر استنوُّباطه ل‬
‫ْاد ُرو َن كما كنا قادرين على ِنزاله‬
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water by a measurement, - It is said, ‘By a measurement to multiply its benefits and reduce
its harm, or by a measure of what We-azwj Know of it being for their betterment - so We Settle
it – So We-azwj Mae it to be affirmed, settled - in the earth upon Doing away with it [23:18] –
i.e., upon removing it with the spoilage, or the evaporating, or the sinking, whereby its
extraction is impossible, , and We are Able – like what We-azwj were Able upon Sending it
down.
‫فََنْ َشََْن لَ ُك ْم بِِه أي َملاء لَ ُك ْم فِيها ِف اْلنات فَواكِهُ َكثِ َْيةٌ تتفكهون ِبا َو ِمنْها أي و من اْلنات ُارِا و ُزُروعها ََْ ُكلُو َن تغذَي أو ترزقون و َتصلون‬
‫معايشكم من قوْلم فَلن َيكل من ِحرفته‬
Then We Grow by it - i.e., with the water - for you, wherein – in the gardens - are many fruits,
- you can be enjoying with it - and from these – i.e., and from the gardens are its fruits and its
crops - you are eating [23:19] – a provision, or you are being sustained and achieving your
livelihood, from their words, ‘So and so eats from his craft’.
‫و ُيوز أن يكون الضمْيان للنخيل و اْلعناب أي لكم ِف ُرتا أنواع من الفواكه النرطَب و العِنَب و التمر و الزبيب و العصْي و الدبس و غْي ذلك و‬
‫طعام َكلونه‬
And it is allowed that the two pronouns would be for the palm trees and the grapes, i.e., for
you in their fruits are a variety of its fruits, and the unripen dates, and the grapes, and the
ripe dates, and the raisins, and the juice, and the molasses, and other than that, and food you
are eating.
ِ
ْ ‫ت َِلد‬
‫نِ ِن أي متلوُّبسا َلدِن مستصحوُّبا له و ُيوز‬ ُ ُ‫َو َش َجَرًة عِف على جنات َّتُْر ُج م ْن طُوِر َسْيناءَ جوُّبل موسى بْي مصر و أَيْلَةَ و قيل بفلسِْي تَ ْنوُّب‬
‫ْي عِف على الدِن جار على ِعرابه عِف أحد وصفي الشيء على اْلخر‬ ِِ ِ ِ ِ ِ
َ ‫أن تكون الوُّباء صلةً ُم َعديَةً لتنوُّبت كما ِف قولك ذِوُّبت بزيد َو صْوُّبغ ل ْْلكل‬
‫أي تنوُّبت َلشيء اْلامع بْي كونه دِنا يدِن به و يسرج به و كونه ِداما يصوُّبغ به اْلوُّبز أي يغمس به لَلئتدام‬
And a tree - inclining upon the gardens - coming out from (mount) Toor of Sinai, - mountain
of Musa between Egypt and Eilat. And it is said, ‘Palestine’ - growing with the oil - i.e.,
dressed with oil accompanying with it, and it is allowed that the (letter) ‘Ba’ is a customary
link for ‘growing’, just as is in your words, ‘Go with Zaid’ - and a relish for the eaters [23:20]
– It is sympathetic to one of its expressions, and one describes the thing over the other, i.e.,
it sprouts with something that combines between its being a fat that is painted and saddled
with, and it being a perennial with which bread is dyed, i.e., dipped in it to make it stick.
‫َطنَةً أي‬ ِ
ِ ‫اِرًة و‬ ِ ‫لسماو‬
ِ ‫ات ِبن جعله أسوُّباَ ُُم‬
ِ ‫صلَةً ملنافعكم َو ما ِِف ْاْل َْر‬ َّ ‫َس َّخَر لَ ُك ْم ما ِِف ا‬
َ َ ‫ض ِبن مكنكم من اَلنتفاع به أو بوسط أو بغْي وسط ظ‬ َ
‫ُمسوسة و معْولة أو ما تعرفونه و ما َل تعرفونه‬
Subdued to you whatever is in the skies - by Making it a means in particular for your benefits
- and whatever is in the earth, - by Enabling you from benefitting with it, or as a means, or
without any means - apparent and hidden? [31:20] – i.e., tangible and reasonable, or what
you are knowing and what you are not knowing.
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‫ِج بِِه َزْرعاً و قيل اسم موَع َليمن ََْ ُك ُل ِمْنهُ أي من الزرع أنعامهم‬ ِ ِ ‫ِ ََل ْاْل َْر‬
ُ ‫ض ا ْْلُُرز أي الِ جرز نوُّباتا أي قِع و أزيل َل الِ َل تنوُّبت لْوله فَنُ ْخر‬
‫صُرو َن فيستدلون به على كمال قدرته و فضله‬ ِ ‫كالتنب و الورق و أَنْ ُفسهم كاْلب و الثمر أَ فََل ي وُّب‬
ُْ ُُْ َ
to a barren land, [32:27]. - i.e., which is barren of its vegetation, i.e., terminated, and remove,
no which there is not growth, due to His-azwj Words: then We Extract crops with it. – and it is
said the name of the place is in Al Yemen - Their cattle eat from it – i.e., from the vegetation,
like they (eat) the clay and the leaves - and (so do) they themselves. – like the seeds and the
fruits - Can they not, see? [32:27] – they are being pointed by it upon the Perfection of His -
azwj Power and His-azwj Grace?
‫َخَر ْجنا ِمْنها َحوُّباا جنس اْلب فَ ِمْنهُ ََيْ ُكلُو َن قدم الصلة للدَللة على أن اْلب معظم ما يؤكل و يعاش به‬
ْ‫أ‬
and Extract seeds from it, - types of seeds - so they are eating from it [36:33] – He-azwj
Introduced the connection for the evidence upon that the seed is most of what is eaten and
lived with.
‫لِيََْ ُكلُوا ِم ْن ََُِرهِ أي ُر ما ذكر و ِو اْلوُّبات و قيل الضمْي هلل على طريْة اَللتفات و اْلَافة ِليه ْلن الثمر ِلْه َو ما َع ِملَْتهُ أَيْ ِدي ِه ْم عِف على الثمر‬
‫و املراد ما يتخذ منه كالعصْي و الدبس و ْنوَها و قيل ما َنفية و املراد أن التمر ِلق هللا َل بفعلهم أَ فََل يَ ْش ُكُرو َن أمر َلشكر ْلنه ِنكار ل دكه‬
For them to eat from its fruits, - i.e., the fruits what He-azwj Mentioned, and it is the seeds.
And it is said, ‘The pronoun is for Allah (sw.t.) based upon a way of the turning and adding to
Him-azwj because the fruits are due to His-azwj Creation - and what their hands had not worked
for. – Inclining upon the fruits, and the intent is what they take from it like the juices and the
molasses and approximate to it’. And it is aid, ‘What is beneficial’. And the intent is the dates
is by Creation of Allah-azwj not by their word - So will they not be thankful? [36:35] – a
Command for the thanking because it is denial to neglect it.
‫ض من النوُّبات و الشجر َو ِم ْن أَنْ ُف ِس ِه ْم الذكر و اْلنثى َو َُِّا َل يَ ْعلَ ُمو َن و أزواجا و ُا َل يِلعهم‬ ِ
ُ ِ‫اج ُكلَّها أي اْلنواع و اْلصناف َُّا تُْنوُّب‬
ُ ‫ت ْاْل َْر‬ َ ‫َخلَ َق ْاْل َْزو‬
‫هللا عليه و َل ُيعل ْلم طريْا َِل معرفته‬
Glory be to Him Who Created the pairs of all things, - i.e., types and varieties - from what
the earth grows, - from the vegetation and the trees - and from their own selves, - the male
and the female - and from what they do not know [36:36] – and pairs and from what Allah-
azwj has Notified them upon and did not Make for them a way to know it.
ْ َ‫فَََنْوُّبَتْنا فِيها َحوُّباا كاْلنِة و الشعْي َو ِعنَوُّباً َو ق‬

‫ضوُّباً يعن الرطوُّبة سيت ِبصدر قضوُّبه ِذا قِعه ْلِنا تْضب مرة بعد أخرى‬
So We Grow grain therein [80:27] – like the wheat and the barley - And grapes and green
fodder [80:28] – meaning the dates, named with a source of its fodder when it is cut, because
it is pruned time and again.
‫َو َحدائِ َق غُلْوُّباً أي عظاما وصف به اْلدائق لِتَ َكاثُِف َها و كثرة أشجارِا أو ْلِنا ذات أشجار ِغَلظ مستعار من وصف الرقاب‬
And thick foliaged gardens [80:30] – i.e., mighty, describing the gardens with it due to their
thickness and abundance of their trees, or because these are with the thick trees, being a
metaphor of describing the necks.
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‫َو فاكِ َهةً َو أ اََ أي مرعى من أب ِذا أم ْلنه يؤم و ينتجع أو من أب لكذا ِذا تيَ له ْلنه مهيَ للرعي أو فاكهة َيبسة تؤب للشتاء‬
And fruits and grass [80:31] – i.e., pastures, from a father then mother, because he sleeps
and regurgitates, or from a father for that, when it is prepared form him, because it is a revival
for the grazing, or dry fruit reverting for the winter.
ِ ْ‫متاعاً لَ ُكم و ِْلَن‬

َّ ‫عام ُك ْم‬
.‫فإن اْلَنواع املذكورة بعضها طعام و بعضها علف‬ َْ َ
Being a provision for you and for your cattle [80:32] – for the mentioned types, some of
these are food and some of these are fodder’.
‫ت الدننْيَا ِم ْن‬
ُ ْ‫ٍ َما أَنْ َزل‬ َ َ‫اَّللِ ع ق‬
ُ ‫ ََي َح ْف‬:‫ال‬ َّ ‫ٍ بْ ِن ِغيَاث َع ْن أَِِب َعْوُّب ِد‬
ِ ‫اس ِم بْ ِن ُُمَ َّمد َع ِن الْ ِمنْ َْ ِر ِي َع ْن َح ْف‬ِ َْ ْ‫ عن أَبِ ِيه ع ِن ال‬،‫ تَ ْف ِسْي علِ ِي ب ِن ِب ر ِاِيم‬-1
َ ْ َ َ َْ ْ َ ُ
.‫ت ِمْن َها ا ْْلََََب‬ ْ ‫أ‬ ‫ا‬‫ه‬ ‫ي‬ ‫ل‬ِ
ُ َ َ َْ ُ ْ‫اَُِ ِر‬
‫ل‬ ‫ك‬ َ ‫ت‬ ‫ر‬ ْ ‫نَ ْف ِسي ََِّل ِِبَْن ِزلَِة الْ َميْتَ ِة ِ َذا‬
Tafseer Ali Bin Ibrahim – from his father, from Al Qasim Bin Muhammad Al Minqary, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘O Hafs! I-asws have not allocated a status to the world
from myself-asws except a status of the dead (animal). When I-asws am desperate to it, I-asws
consume from it’ – the Hadeeth’’.167
ِ ِ ْ‫اَّللِ ع أَخَِبِن جعِل‬

َّ ‫ت ِْلَِِب َعْوُّب ِد‬ ِ ‫الر ْْحَ ِن بْ ِن َس ِاَل َع ِن الْ ُم َفض‬
َ‫ت ف َد َاك َل‬
ُ ُ ْْ َ َ‫َّل بْ ِن ُع َمَر ق‬
ُ ْ‫ قُل‬:‫ال‬ َّ ‫َسلَ َم َع ْن َعْوُّب ِد‬ ِ ِ ِ ِ
ْ ‫ َع ْن ُُمَ َّمد بْ ِن َعلي َع ْن ُُمَ َّمد بْ ِن أ‬،‫ الْ َم َحاس ُن‬-2
‫َّم َو َْلْ َم ا ْْلِنْ ِزي ِر‬
َ ‫اَّللُ ا ْْلَ ْمَر َو الْ َمْيتَةَ َو الد‬
َّ ‫َحَّرَم‬
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Muhammad Bin Aslam, from Abdul Rahman Bin Salim,
from Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! Inform me, why did Allah-azwj
Prohibit the intoxicants, and the dead, and the blood, and the meat of the pig?’
ْ ‫َح َّل َْلُْم َو لَ ِكنَّهُ َعَّز َو َج َّل َخلَ َق‬ ِ ِ ِ ِ ِ ِ ِِ ِ ِ َّ ‫ال ِ َّن‬
‫اْلَلْ َق‬ َ ‫يما أ‬
َ ‫يما َحَّرَم َعلَْيه ْم َو ََل ُزِْد ف‬
َ ‫َح َّل َْلُْم س َواهُ م ْن َر ْغوُّبَة مْنهُ ف‬
َ ‫ك َعلَى عوُّبَاده َو أ‬ َ ‫اَل ََلْ ُيَ ِرْم َذل‬
َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬ َ َْ َ‫ف‬
‫صلَ َحتِ ِه ْم‬ ِ َ ‫نَل ِمنْه علَي ِهم بِِه تَوُّبارَك و تَع‬ ِ ‫و علِم ما تَ ُْوم بِِه أَب َدا ُِنُم و ما ي‬
ْ ‫اَل ل َم‬ َ َ َ َ ْ ْ َ ُ ً ‫َحلَّهُ َْلُْم َو أ َََ َحهُ تَ َفض‬ َ ََ‫صل ُح ُه ْم ف‬ُْ َ َْ ْ ُ َََ َ
He-asws said: ‘Allah-azwj Blessed and Exalted did not Prohibit that upon His-azwj servants and
Permitted for them besides it, out of a Desire from Him in what He-azwj had Prohibited upon
them, nor out of abstention in what He-azwj Permitted for them, but the Mighty and Majestic
Created the creatures and Knows what their bodies would be standing with, and what would
correct these, so He-azwj Permitted for them and Legalised as a Grace with it upon them from
Him-azwj, Blessed and Exalted, for their own betterment.
ِ ِ ْ ‫اِ ْم َعْنهُ َو َحَّرَمهُ َعلَْي ِه ْم ُثَّ أ َََ َحهُ لِلْ ُم‬

‫ال ِمْنهُ بَِْ ْد ِر الْوُّبُلْغَ ِة‬
َ َ‫وم بَ َدنُهُ ََِّل بِِه فََ ََمَرهُ أَ ْن يَن‬ ِ
ُ ُْ َ‫ضَِ ِر َو أ َََ َحهُ لَهُ ِِف الْ َوقْت الَّذي ََل ي‬ ُ ‫ضنرُِ ْم فَنَ َه‬
ُ َ‫َو َعل َم َعَّز َو َج َّل َما ي‬
ِ
َ ‫ََل َغ ِْْي ذَل‬
‫ك‬
And the Mighty and Majestic Knows what harms them, so He -azwj Forbade them from it and
Prohibited it upon them, then Legalised is for the desperate and Legalised it for him during
167
Page 131 of 296

the time which his body would not stand except by it, so He-azwj Commanded him to take from
it in a measure of adequacy, not other than that’.
ً‫وت آكِ ُل الْ َمْيتَ ِة ََِّل فَ ْج َة‬ ِ ِ

ُ َُ‫ت قُ َّوتُهُ َو انْ ََِْ َع نَ ْسلُهُ َو ََل ُي‬
ْ َ‫ف بَ َدنُهُ َو َْنَ َل ج ْس ُمهُ َو َذ َِوُّب‬ َ ‫َح ٌد ََِّل‬
َ ‫َ ُع‬ َ ‫ال أ ََّما الْ َمْيتَةُ فَ ََل يُ ْدمنُ َها أ‬
Then he-asws said: ‘As for the ‘dead’, no one would be habitual of it except his physique would
weaken, and his body would decompose, and his strength would be gone, and his lineage
would be cut off, and the eater of the dead will not be dying except suddenly.
ِ َّ ‫الرأْفَِة و‬ ِ ِ ِ
ُ‫الر ْْحَة َح ََّّت ََل يُ ْؤَم َن أَ ْن يَْتُ َل َولَ َده‬ َ َّ َ‫ب َو الْ َْ ْس َوةَ للْ َْلْب َو قلَّة‬ ُ ‫َص َفَر َو يُْوُّب ِخُر الْ َف َم َو يُ ِسيءُ ا ْْلُلُ َق َو يُوِر‬
َ َ‫ث الْ َكل‬ ُ ‫َّم فَِإنَّهُ يُوِر‬
ْ ‫ث أَ ْكلُهُ الْ َماءَ ْاْل‬ ُ ‫َو أ ََّما الد‬
ِ ِ ِ ِ ِ
ُ‫ص َحوُّبُه‬
ْ َ‫َو َوال َديْه َو ََل يُ ْؤَم َن َعلَى َْحيمه َو ََل يُ ْؤَم َن َعلَى َم ْن ي‬
And as for the blood, it’s consumer would inherit the yellow water and mouth vapour, and
evil manners, and inherit the freckles, and hardening of the heart, and scarcity of the kindness
and the mercy, until there would not safety that he would kill his son and his father, nor would
there be safety upon his intimate one, nor any safety upon the one who accompanies him.
‫اخ ُثَّ َِنَى َع ْن أَ ْك ِل الْ َمثُلَ ِة نَ ْسلِ َها لِ َكيْ ََل‬

ِ ‫نب َو الْ ِْ ْرِد َو َما َكا َن ِم َن ْاْل َْم َس‬
ِ ‫اْلِْن ِزي ِر و الد‬ ِِ
ُ ‫اَل َم َس َخ قَ ْوماً ِِف‬
َ ْ ‫ص َور َش ََّّت شْوُّبه‬ َّ ‫َو أ ََّما َْلْ ُم ا ْْلِْن ِزي ِر فَِإ َّن‬
َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬
‫ف بِعُ ُْوبَتِ ِه‬
َّ ‫َّاس ِِبَا َو ََل يُ ْستَ َخ‬ ِ
ُ ‫يَنْتَف َع الن‬
And as for the meat of the pig, Allah-azwj Blessed and Exalted has Morphed a people in various
resemblances – the pig, and the bear, and the monkey, and whatever had happened from the
morphed ones. Then He-azwj Prohibited from eating the likeness of its offspring lest the people
benefit by it and will not fear His-azwj Punishment.
‫ب بِنُوِرهِ َو يَ ْه ِد ُم ُمُروءَتَهُ َو َْي ِملُهُ َعلَى أَ ْن َُْي ُسَر َعلَى الْ َم َحا ِرِم ِم ْن‬ ِ ِ ِ َ َ‫و أ ََّما ا ْْلمر فَِإنَّه حَّرمها لِِفعلِها و فَس ِادِا و ق‬
َ ‫ال ُم ْدم ُن ا ْْلَ ْم ِر يُوِرثُهُ اَل ْرت َع‬
ُ َِ ‫اش َو يَ ْذ‬ َ َ َ َ َ ْ َ َ َ ُ ُ َْ َ
.‫يد َشا ِرَِبَا ََِّل ُك َّل َشر‬ ِ
‫ز‬ ‫ت‬ ‫َل‬ ‫ر‬ ‫م‬ ‫اْل‬ ‫و‬ ‫ك‬ ِ‫ل‬ ‫ذ‬ ‫ل‬ِْ ‫ع‬ ‫ي‬ ‫َل‬ ‫و‬ ِ
‫ه‬ ‫م‬ِ‫ر‬‫ح‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫ب‬ ِ
‫ث‬ ‫ي‬ ‫ن‬ َ
‫أ‬ ‫ر‬‫ك‬ِ ‫س‬ ‫ا‬ ‫ذ‬ِ ‫ن‬‫م‬‫ؤ‬ ‫ي‬ ‫َل‬ ‫و‬ ‫َن‬ِ
‫الز‬ ِ
‫وب‬‫ك‬ ‫ر‬ ‫و‬ ِ
‫اء‬ ‫م‬ ِ
‫الد‬ ‫ك‬ِ ‫ف‬ ‫س‬
ُ َ َ ُ ْ َْ َ َ َ ُ ْ َ َ َ َ َ َ َ َ َ ْ َ َ َ ُ َ ْ ُ َ َ َ ُُ َ َ َْ
And as for the wine, He-azwj Prohibited it due to its work (effects) and its corruption’. And he-
asws said: ‘One habitual of the wine would inherit the trembling, and his radiance would be
gone, and his manliness would be demolished, and it would carry him upon being audacious
upon the Prohibitions, from shedding the blood, and indulging in the adultery, and when he
is intoxicated, there is no safety that he might leap upon his sanctimonious ones, and he
would not mind that, and the wine does not increase its drinker except in every evil’’.168
‫اَّللِ َعَّز َو‬

َّ ‫اَّللِ ع ِِفقَ ْوِل‬
َّ ‫صر َع َّم ْن ذَ َكَرهُ َع ْن أَِِب َعْوُّب ِد‬ ِ
ْ َ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن أَِِب ن‬ ْ ‫اَّللِ َع ْن أ‬
ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن أ‬ َّ ‫ َع ْن أَبِ ِيه َع ْن َس ْع ِد بْ ِن َعْوُّب ِد‬،‫َخوُّبَا ِر‬
ْ ‫ َم َع ِان ْاْل‬-3
.ُ‫يق ََل َِي نل َْلَُما الْ َمْيتَة‬ ِ ِ ِْ ‫اغي الَّ ِذي َيَْرج َعلَى‬ ِ َ َ‫اََُِّر َغْي َ و َل عاد ق‬
َ ‫اْل َم ِام َو الْ َعادي الَّذي يََِْ ُع الَِّ ِر‬ ُُ ُ َ‫ال الْوُّب‬ َ َ ْ ْ ‫َج َل فَ َم ِن‬
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from
Ahmad Bin Muhammad Bin Abu Nasr, from the one who mentioned it,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: But the one who
is desperate, without rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the one
168
Page 132 of 296

who comes out against the Imam-asws, and the transgressor is the one who cuts the road
(bandit). The ‘dead’ (animal) is not Permissible for them both (even eating in desperation)’’.169
ْ ‫الس َف ِر َو ََل أَ ْك ُل الْ َمْيتَ ِة ِِف َح ِال ِاَل‬

.‫َ َِِرا ِر‬ ِ َّْ‫وز َْلما الت‬
َّ ‫صْيُ ِِف‬ َّ ‫ٍ َو الْوُّبَاغِ َي الَّ ِذي يَْوُّبغِي‬
َُ ُ ُ‫الصْي َد ََل َُي‬ ‫ي اللِ ن‬ ِ َّ ‫ و قَ ْد رِوي أ‬-4
َ ‫َن الْ َعاد‬ َ ُ َ
And it has been reported that the transgressor is the thief, and the rebel is the one who seeks
the prey. It is not allowed for them, the shortening (of the Salat) in the journey, nor eating
the ‘dead’ during a state of desperation’’.170 (This is not a Hadeeth)
ِ ِ ِ ِ َ َ‫اََُِّر َغْي َ و َل عاد ق‬ ِِ َِّ ‫اعيل رفَع ِ ََل أَِِب عوُّب ِد‬
ِ ِ ِ ِ
ُ ‫ال الْوُّبَاغي الظَّاَلُ َو الْ َعادي الْغَاص‬
.‫ب‬ َ َ ْ ْ ‫اَّلل ع ِِفقَ ْوله فَ َم ِن‬ َْ َ َ َ َ‫ َع ْن ُُمَ َّمد بْ ِن ْس‬،‫ الْ َعيَّاش ني‬-5
Al Ayyashi – from Muhammad Bin Ismail, raising it to,
‘Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without rebelling
nor transgressing, [2:173]. He-asws said: ‘The rebel is the unjust, and the transgressor is the
usurper’’.171
‫اْل َم ِام َو الْ َع ِادي الَّ ِذي يََِْ ُع‬

ِْ ‫اغي الَّ ِذي َيَْرج َعلَى‬ ِ
ُُ
ِ ‫ال الْوُّب‬ ْ ‫اَّللِ ع ِِفقَ ْول ِه فَ َم ِن‬
َ َ َ‫اََُِّر َغ ْ َْي َ َو َل عاد ق‬ َّ ‫ َع ْن َْحَّ ِاد بْ ِن ُعثْ َما َن َع ْن أَِِب َعْوُّب ِد‬،ُ‫ َو ِمنْه‬-6
.ُ‫يق ََل َِي نل َْلَُما الْ َمْيتَة‬
َ ‫الَِّ ِر‬
And from him, from Hammad Bin Usman,
‘From Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without
rebelling nor transgressing, [2:173]. He-asws said: ‘The rebel is the one who comes out against
the Imam-asws, and the transgressor is the one who cuts the road (bandit). (Eating) the dead is
not Permissible for them both’’.172
ْ ‫الس َف ِر َو ََل أَ ْك ُل الْ َمْيتَ ِة ِِف َح ِال ِاَل‬

َّ ‫صْيُ ِِف‬ َّ ‫ٍ َو الْوُّبَاغِ َي الَّ ِذي يَْوُّبغِي‬
َُ ُ ُ‫الصْي َد ََل َُي‬ ‫ي اللِ ن‬ ِ َّ ‫ و قَ ْد رِوي أ‬-7
َ ‫َن الْ َعاد‬ َ ُ َ
And it has been reported that the transgressor is the thief, and the rebel is the one seeking
the prey. It is not allowed for them, the shortening (the Salat) during the journey, nor eating
the dead in a state of desperation’’.173
ِ ِ ِ ِ َ َ‫اََُِّر َغْي َ و َل عاد ق‬ ِِ َِّ ‫اعيل رفَع ِ ََل أَِِب عوُّب ِد‬
ِ ِ ِ ِ ِْ ‫ َد َعائِم‬-8
ُ ‫ال الْوُّبَاغي الظَّاَلُ َو الْ َعادي الْغَاص‬
.‫ب‬ َ َ ْ ْ ‫اَّلل ع ِِفقَ ْوله فَ َم ِن‬ َْ َ َ َ َ‫ َع ْن ُُمَ َّمد بْ ِن ْس‬،‫اْل ْس ََلم‬ ُ
(The book) ‘Da’aim Al Islam’ – from Muhammad Bin Ismail, raising it to,
‘Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without rebelling
nor transgressing, [2:173]. He-asws said: ‘The rebel is the unjust, and the transgressor is the
usurper’’.174
169
170
171
172
173
174
Page 133 of 296

ِ ِ ِ ِْ ‫اْلَارِج َعلَى‬ ِ َ َ‫اََُِّر َغْي َ و َل عاد ق‬ ِِ َِّ ‫ عن َْحَّ ِاد ب ِن عثْما َن عن أَِِب عوُّب ِد‬،‫ و ِمْنه‬-9
.ٍ
ُ ‫اْل َمام َو الْ َعادي الل‬ ُ ْ ‫ال الْوُّبَاغي‬ َ َ ْ ْ ‫اَّلل ع ِِفقَ ْوله فَ َم ِن‬ َْ ْ َ َ ُ ْ َْ ُ َ
And from him, from Hammad Bin Usman,
‘From Abu Abdullah-asws but the one who is desperate, without rebelling nor transgressing,
[2:173]. He-asws said: ‘The rebel is the one coming out against the Imam-asws, and the
transgressor is the thief’’.175
ِ ِ ِ ِ ِ َ َْ َ‫ َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ذَ َكَر َما َِي نل أَ ْكلُهُ َو َما َْيُرُم بِ َْ ْول َُْم َمل ف‬،‫اْل ْس ََلِم‬
ِْ ‫ َد َعائِم‬-10
ُ‫ض فَثَ ََلثَة‬ ُ ‫ال أ ََّما َما َي نل ل ِْإلنْ َسان أَ ْكلُهُ َُّا َخَّر َجت ْاْل َْر‬ ُ
‫ول َو‬ ِ ُْ ‫وف الْوُّب‬ ‫ن‬ ‫ص‬ ‫ث‬ ِ
‫َّال‬
‫ث‬ ‫ال‬ ‫و‬ ‫ا‬ ‫ه‬ِ
‫ل‬ ‫ك‬ ‫ر‬ِ ‫ا‬ ‫م‬ِ‫الث‬ ‫وف‬ ‫ن‬ ‫ص‬ ِ
‫َّان‬ ‫ث‬‫ال‬ ‫و‬ ‫ا‬ ِِ
‫ْي‬‫غ‬ ‫و‬ ِ
‫ة‬ ‫ي‬ ِ‫ن‬ ِ ْ ‫ل‬ ‫ا‬ ‫و‬ ِ
‫ز‬ ‫َر‬
‫اْل‬ ‫و‬ ِ
‫ة‬ ِ ‫ن‬ ِ
‫ْل‬ ‫ا‬ ‫ك‬ ِ
‫ه‬ ِ
‫ل‬ ‫ك‬ ‫ب‬ ِ ‫اْل‬ ِ
‫وف‬ ‫ن‬ ‫ص‬ ‫يع‬ ِ
‫َج‬ ‫ا‬ ‫ه‬ ‫ن‬ ‫م‬ِ ‫ف‬ ‫ن‬ ِ
‫ص‬ ِ
‫ة‬ ‫ي‬‫ذ‬ِ ‫غ‬ ‫اْل‬ ‫َصنَاف ِم َن‬
ُ ُ ُُ ُ ُ
َ َ َ ُ ُُ َ
َ َْ َ ُ َ ُ َ ْ َّ ْ ْ ْ َ ْ َ ُ َْ ُُ ُ َ َ ْ ٌ ْ َ ْ َ ْ ْ‫أ‬
ِ ‫النَّوُّب‬
‫ات‬ َ
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having mentioned what is Permissible to eat and what is
Prohibited in a summarised word. He-asws said: ‘As for what is Permissible for the human being
to eat, is from what the earth brings out. There are three types of the provisions. A type from
it is entirety of the types of seeds, all of it, like the wheat, and the rice, and the legumes, and
other such. And the second are types of fruits, all of them. And the third are types of
vegetables and the plants.
‫َّدا ِوي بِِه‬

َ ‫ضَّرةُ فَ َحَر ٌام أَ ْكلُهُ ََِّل ِِف َح ِال الت‬ ِِ ِ ‫فَ ُك نل َشيء ِمن ِ ِذهِ ْاْلَ ْشي ِاء فِ ِيه ِغ َذاء لِ ِْإلنْس‬
َ ‫ان َو َمْن َف َعةٌ َو قُ َّوةٌ فَ َح ََل ٌل أَ ْكلُهُ َو َما َكا َن فيه الْ َم‬ َ ٌ َ َ ْ ْ
All things from these things in which there is nourishment for the human being and benefit
and strength, so it is Permissible to eat it, and whatever in it was the harmful, so it is
Prohibited to eat it, except in a state of medicating with it.
‫ب‬ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ْ ‫و أ ََّما ما َِي نل أَ ْكلُه ِمن ُْل ِوم‬

ٌ َ‫ب َو ََل ْْل‬
ٌ ‫س لَهُ ََن‬
َ ‫اْلَيَ َوان فَلَ ْح ُم الْوُّبَ َْر َو الْغَنَم َو ْاْلبل َو م ْن ُْلُوم الْ َو ْحش ُك نل َما لَْي‬ ُ ْ ُ َ َ
And as for what is Permissible to eat from the animal meats – the meat of the cow, and the
sheep, and the camel, and from the meats of the wild animals, all of them not having fangs
or claws.
ِ ِ ِ
ٌ‫صة‬ ْ َ‫َو م ْن ُْلُوم الَِِّْْي ُك نل َما َكان‬
َ ‫ت لَهُ قَان‬
And from the meats of the birds, all what has a gizzard for it.
‫صيْ ِد الْوُّبَ ْح ِر ُك نل َما لَهُ قِ ْشٌر‬ ِ

َ ‫َو م ْن‬
And from the prey of the sea, all what has scales for it.
ِ ‫و ما ع َدا ذَلِك ُكلَّه ِمن ِ ِذهِ ْاْل‬

ُ‫َصنَاف فَ َحَر ٌام أَ ْكلُه‬
ْ َ ْ ُ َ َ َ َ
175
Page 134 of 296

And whatever is other than that, all of it from these types, it is Prohibited to eat it.
ِ ‫ي طََرفَاهُ فَ ُه َو ِم ْن بَْي‬ ِ ِ ِ ‫و ما َكا َن ِمن الْوُّبي‬

.ُ‫ض َما ََل يُ ْؤَك ُل َْلْ ُمه‬ َ ‫ف الََِّرفَ ْْي فَ َح ََل ٌل أَ ْكلُهُ َو َما يَ ْستَ ِو‬
َ ‫ض ُْْتَل‬َْ َ َ َ
And whatever was from the eggs of different sides (oblong), it is Permissible to eat it, and
whatever is even of its sides (circular), it is from the eggs of what its meat not to be eaten’’.176
.‫اََُِّر ِلَْي ِه‬

ْ ‫ضَِنر ََيْ ُك ُل الْ َمْيتَةَ َو ُك َّل ُُمََّرم ِ َذا‬ َ َ‫ َع ْن َعلِي ع أَنَّهُ ق‬،‫َّعائِ ُم‬
ْ ‫ الْ ُم‬:‫ال‬ َ ‫ الد‬-11
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘The desperate one can eat the ‘dead’ and every Prohibited (item)
when he is desperate to it’’.177
ِ
َ ‫ود ِ ََل ذَل‬
‫ك‬ َ ‫س لَهُ أَ ْن يَ ُع‬ ِ
َ ‫ب َح ََّّت يَْروي َو لَْي‬ ْ ‫ضَِنر ِ ََل أَ ْك ِل الْ َمْيتَ ِة أَ َك َل َح ََّّت يَ ْشوُّبَ َع َو ِذَا‬
َ ‫اََُِّر ِ ََل ا ْْلَ ْم ِر َش ِر‬ ْ ‫ال َج ْع َفُر بْ ُن ُُمَ َّمد ع ِذَا‬
ْ ‫اََُِّر الْ ُم‬ َ َ‫ َو ق‬-12
ِ
.ً‫ضََِّر ِلَْيه أَيْضا‬
ْ ُ‫َح ََّّت ي‬
And Ja’far-asws Bin Muhammad-asws said: ‘When the desperate one is desperate to eating the
dead, he can eat until he is satiated, and when he is desperate to the wine, he can drink until
he is saturated, and it isn’t for him that he repeats to that until he is desperate to it again’’.178
(See footnote reference number 38)
ِ ِ َ َ‫اَّللِ َعلَْي ِه ق‬ ِ ِ ِ ِْ ‫نب الَّ ِذي يَ ْعملُهُ الْم ْش ِرُكو َن و أ ََِّنُ ْم َُْي َعلُو َن فِ ِيه‬
‫ َع ْن أَِِب َج ْع َفر ع أَنَّهُ ذُكَِر ا ْْلُُ ن‬،ُ‫ َو ِمنْه‬-13
َ ‫ال ِذَا ُعل َم ذَل‬
‫ك‬ ْ ‫اْلنْ َف َحةَ م َن الْ َمْيتَة َو َُّا ََلْ يُ ْذ َك ِر‬
َّ ‫اس ُم‬ َ ُ َ
ِِ ِ ِ ِ ‫ََلْ يُ ْؤَك ْل َو ِ ْن َكا َن ا ْْلُُ ن‬
.ُ‫ْي فَ ُك ْله‬َ ‫يع ِِف ُسوق الْ ُم ْسلم‬ َ ‫نب ََْم ُه ًوَل ََل يُ ْعلَ ُم َم ْن َعملَهُ َو ب‬
And from him,
‘From Abu Ja’far-asws, the cheese was mentioned which the Polytheists were making, and they
were making in it the rennet from the dead (animal), and from what the Name of Allah -azwj
had not been mentioned upon (when killed). He-asws said: ‘When that is known it would not
be eaten, and if the cheese was unknown, its making was not known, and it is being sold in
the Muslim market, so eat it’’.179
‫ت ِِف ََْت ِرِمي َش ْيء ِم َن ْاْل ُُموِر‬ ِِ ِ ‫ و أ ََّما ما ِِف الْ ُْر‬:‫ال‬ ِِ ِ ِ ِ ِ ‫ ِِب‬،‫ان‬ ِ
ْ َ‫آن ََْ ِويلُهُ ِِف تَنْ ِزيله فَ ُه َو ُك نل آيَة ُمُْ َك َمة نََزل‬ ْ َ َ َ َ‫ْي ع ق‬ َ ‫َسانيده َع ْن أَم ِْي الْ ُم ْؤمن‬َ ِِ ‫ تَ ْفسْيُ الن ْنع َم‬-14
‫اج فِ َيها ِ ََل تَ ْف ِسْي أَ ْكثََر ِم ْن ََْ ِويلِ َها‬
ُ َ‫س ُْيت‬
ِ ِ ِ ِ ْ ِ ِ ِ َ‫الْمتعارفَِة الَِِّ َكان‬
َ ‫ت ِف أ َََّيم الْ َعَرب ََويلُ َها ِف تَ ْنزيل َها فَلَْي‬
ْ َ ََُ
Tafseer Al Numani, by his chain,
‘From Amir Al-Momineen-asws having said: ‘And as for what is in the Quran, it’s explanation is
in its Revelation. It is every Decisive Verse Revealed in Prohibiting a thing from the familiar
176
177
178
179
Page 135 of 296

affairs which happened during the days of the Arabs, it’s explanation is in its Revelation. It
isn’t needy to interpretation more than it’s explanation.
‫آخ ِر ْاْليَِة‬ َ ‫ك ِمثْ ُل قَ ْولِِه تَ َع‬

ِ ‫اَل ِِف التَّح ِرِمي ح ِرمت علَي ُكم أ َُّمهاتُ ُكم و بناتُ ُكم و أَخواتُ ُكم ِ ََل‬
ْ َ َْ ََْ ْ َْ ْ َُ ْ
ِ
َ ‫َو َذل‬
And that is like Words of the Exalted in Prohibition: Prohibited unto you are your mothers,
and your daughters, and your sisters, [4:23] – up to the end of the Verse.
َ‫َّم َو َْلْ َم ا ْْلِْن ِزي ِر ْاْليَة‬ ِِ

َ ‫َو قَ ْوله ََِّّنا َحَّرَم َعلَْي ُك ُم الْ َمْيتَةَ َو الد‬
And His-azwj Words: But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh
of the swine, [2:173] – the Verse.
َ‫اَّللُ الْوُّبَيْ َع َو َحَّرَم ا ِلر‬

َّ ‫َح َّل‬ ِِ ِ ِ ‫اَّللَ َو ذَ ُروا ما بَِْي ِم َن‬
َّ ‫ين َآمنُوا اتَّ ُْوا‬ ِ َّ َ ‫َو قَ ْولِِه تَ َع‬
َ ‫الرَ ْاْليَةَ ََل قَ ْوله أ‬ َ َ ‫اَل َي أَين َها الذ‬
And Words of the Exalted: O you those who are believing! Fear Allah and relinquish
whatever remains (due) from the interest [2:278] – up to His-azwj Words: and Allah has
Permitted the trading and prohibited the interest. [2:275]. (Incorrect sequence recorded)
‫آخ ِر ْاْليَِة‬
ِ ‫اَل قُل تَعالَوا أَتْل ما حَّرم ربن ُكم علَي ُكم ِ ََل‬ ِِ
ْ ْ َ ْ َ َ َ ُ ْ ْ َ ‫َو قَ ْوله تَ َع‬
And Words of the Exalted: Say: ‘Come, I shall recite (regarding that) which your Lord has
Prohibited upon you [6:151] – up to the end of the Verse.
ِ
ُ‫اج الْ ُم ْستَم ُع لَهُ ِ ََل َم ْس َلَة َعْنه‬ َّ ‫آن َكثِ ٌْي َُِّا َحَّرَم‬
ُ َ‫اَّللُ ُسْوُّب َحانَهُ ََل َْيت‬
ِ ‫ك ِِف الْ ُْر‬
ْ
ِ
َ ‫َو ِمثْ ُل َذل‬
And the likes of that are many in the Quran, from what Allah-azwj the Glorious has Prohibited.
There is no need for the listener to it to question about it.
ِ‫لسيَّارة‬ِ ِ ِ ‫و قَولِِه عَّز و ج َّل ِِف معَن الت‬

ُ َ‫صْي ُد الْوُّبَ ْح ِر َو ط‬
َ َّ ‫عامهُ َمتاعاً لَ ُك ْم َو ل‬ َ ‫َّحل ِيل أُح َّل لَ ُك ْم‬
ْ ََْ َ َ َ ْ َ
And Words of the Mighty and Majestic in the meaning of the Permissibility: Permissible for
you is the prey of the sea and its food, being a provision for you and for the sea-farers;
[5:96].
ِِ
‫ِادوا‬
ُ ‫اص‬ْ َ‫َو قَ ْوله َو ِذا َحلَْلتُ ْم ف‬
And His-azwj Words: and when you are free (from the Ihram), then (you can) hunt, [5:2].
َّ ‫ك ما ذا أ ُِح َّل َْلُْم ِ ََل قَ ْولِِه َُِّا َعلَّ َم ُك ُم‬

ُ‫اَّلل‬ َ ‫َو قَ ْولِِه تَ َع‬
َ َ‫اَل يَ ْسََلُون‬
And Words of the Exalted: They are asking you as to what is that (which is) Permissible for
them. – up to His-azwj Words: Allah Taught you; [5:4].
‫عام ُك ْم ِح ٌّل َْلُْم‬ ِِ

ُ َ‫َو قَ ْوله َو ط‬
Page 136 of 296

and your food is Permissible for them; [5:5].

َّ ‫عام ََِّل ما يُتْلى َعلَْي ُك ْم َغ ْ َْي ُُِملِي‬
ِ ْ‫ت لَ ُكم َِبِيمةُ ْاْلَن‬ ِ ِ ِ ِِ
َ ْ ْ َّ‫َو قَ ْوله أ َْوفُوا َلْ ُع ُْود أُحل‬
And His-azwj Words: Fulfil the agreements. Permissible for you are beasts of the livestock
except what has been recited upon you, other than the hunting of domesticated (animals)
while you are in Ihram; [5:1].
‫ث َِل نِسائِ ُك ْم‬

ُ َ‫الرف‬ ِ َ‫و قَولِِه أ ُِح َّل لَ ُكم لَيلَة‬
ِ ‫الص‬
َّ ‫يام‬ ْ ْ ْ َ
And His-azwj Words: Permissible for you during the night of the Fast, is the going to your
wives; [2:187].
.ٌ‫اَّللُ لَ ُك ْم َو ِمثْلُهُ َكثِْي‬ ِ ِِ

َ ‫َو قَ ْوله َل َُتَ ِرُموا طَيِوُّبات ما أ‬
َّ ‫َح َّل‬
And His-azwj Words: O you who believe! Do not be prohibiting yourselves the good things
what Allah has Permitted for you [5:87] – and the likes of it are many’’.180
ِ ِ ِ ِِ ‫اَّللِ عن أَبِ ِيه عن‬ ِ َّ ‫ َع ِن الن َّْوفَلِ ِي َع ِن‬،‫اس ُن‬

ِ ‫ الْمح‬-15
َ ‫ت ِِف الَِّ ِر ِيق َمُِْر‬
‫وحةً َكثَُر َْلْ ُم َها َو‬ ْ ‫آَئه ع أ ََّن َعلياً ع ُسَ َل َع ْن ُس ْفَرة ُوج َد‬
َ َْ ِِ ‫الس ُك‬
ْ َ َّ ‫ون َع ْن أَِِب َعْوُّبد‬ ََ
‫ْي‬ ِ ‫خوُّبزِا و جوُّبننها و ب يضها و فِيها ِس‬
‫ك‬
ٌ َ َ َ ُ َْ َ َ ُ ُ َ َ ُ ْ ُ
(The book) ‘Al Mahasin’ – from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws: ‘Ali-asws was
asked about the meal found in the road having been thrown. Its meat, and its bread, and its
cheese, and its eggs are a lot, and there is a knife in it.
‫ب َْلَا َغ ِرُموا لَهُ الث ََّم َن‬ ِ ِ ِ ِ

َ ‫ال يُ َْ َّوُم َما ف َيها ُثَّ يُ ْؤَك ُل ْلَنَّهُ يَ ْف ُس ُد َو لَْي‬
ٌ ‫س لَهُ بَ َْاءٌ فَإ ْن َجاءَ طَال‬ َ َْ َ‫ف‬
He-asws said: ‘It should be evaluated whatever is in it, then eaten, because it would spoil and
there isn’t any lasting for it. If a seeker were to come for it, they would owe him the price’.
.‫ال ُِ ْم ِِف َس َعة َح ََّّت يَ ْعلَ ُموا‬ ِ ‫قِيل َي أ َِمْي الْم ْؤِمنِْي ََل نَ ْد ِري س ْفرةَ مسلِم أَو س ْفرةَ ََم‬
َ َْ َ‫وسي ف‬ُ َُ ْ ُْ َُ َ ُ َ ََ
It was said, ‘O Amir Al-Momineen-asws! We do not know whether it was the meal of a Muslim
or a Magian!’ He-asws said: ‘They would be in a leeway until they know’’.181
ِ ‫اج ِي عن ُُم َّم ِد ب ِن ُُم َّم ِد ب ِن ْاْلَ ْشع‬ ِ ‫الديوُّب‬

ِ ْ ‫يم ِي عن سه ِل ب ِن أ‬ ِِ ِ ِ ِ ِِ ِ ِ ِ َّ ‫ نَ َو ِاد ُر‬-16
‫ث‬ َ ْ َ ْ َ َْ َ ‫َْحَ َد‬ ْ ْ َ ْ َ ‫وَيِِن َع ْن ُُمَ َّمد بْ ِن ا ْْلَ َس ِن التَّم‬ َ ‫يل النر‬َ ‫ َع ْن َعْوُّبد الْ َواحد بْ ِن ْسَاع‬،‫الر َاونْدي‬
‫ت ِِف الَِّ ِر ِيق فِ َيها َْلْ ٌم َكثِ ٌْي‬ ِ ِ ِ َ َ‫اعيل عن أَبِ ِيه ِ ْساعِيل ب ِن موسى عن أَبِ ِيه موسى ب ِن جع َفر عن آَئِِه ع ق‬
ْ ‫ ُسَ َل َعل ٌّي ع َع ْن ُس ْفَرة ُوج َد‬:‫ال‬ َ َْ َْ ْ َ ُ َْ َ ُ ْ َ َ
ِ ِ
ْ َ َ َ‫وسى بْ ِن ْس‬ َ ‫َع ْن ُم‬
ُ‫ال يُ َْ َّوُم َما ف َيها ُثَّ يُ ْؤَك ُل ْلَنَّهُ يَ ْف ُس ُد فَِإذَا َجاءَ طَالوُّبُ َها غُ ِرَم لَه‬
َ َْ َ‫ْي ف‬
ٌ ‫ض َو ف َيها سك‬ٌ ‫َو ُخْوُّبٌز َكثْيٌ َو بَْي‬
180
181
Page 137 of 296

(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail Al Rowbany, from Muhammad Bin Al-Hassan
Al Tameemi, from Sahl Bin Ahmad Al Dibajy, from Muhammad Bin Muhammad Bin Al Ashas, from Musa Bin
Ismail,
‘From his father Ismail son of Musa Ja’far-asws, for his-asws forefathers-asws having said: ‘Ali-asws
was asked about a meal found in the road wherein was a lot of meat, and a lot of bread and
eggs, and there was a knife in it. He-asws said: ‘It should be evaluated whatever is in it, then
eaten, because it would spoil. When its seeker comes, it would be owed to him’.
.‫ال ُِ ْم ِِف َس َعة ِم ْن أَ ْكلِ َها َح ََّّت يَ ْعلَ ُموا‬ ِ ‫فَ َْالُوا لَه َي أ َِمْي الْم ْؤِمنِْي ََل نَعلَم أَ س ْفرةُ ِذ ِمي ِِي أَم ََم‬
َ َْ َ‫وسي ف‬ُ ْ َ َُ ُْ َ ُ َ َُ
They said to him-asws, ‘O Amir Al-Momineen-asws! We do not know whether it was a meal of a
‘Zimmi’ or a Magian?’ He-asws said: ‘They would be in leeway from eating it until they do
know’’.182
َِ ‫ال ي رِمي ِبِِما‬

ً‫َجيعا‬ ِ ِ ‫ سَِل علِي ع عن َشاة مسلُوخة و أُخرى م ْذبوحة ع ِمي علَى‬:‫ال‬
ِ ِ َّ ‫احوُّبِها فَ ََل ي ْد ِري‬ ِ ِْ ‫ ِِب َذا‬،‫ و ِمنْه‬-17
َ َْ َ َْ َ‫الذكيَّةَ م َن الْ َمْيتَة ف‬ َ َ ‫ص‬ َ َ َ ُ َ ُ َ َْ َ َ ْ َ ْ َ ٌّ َ َ ُ َ َ‫اْل ْسنَاد ق‬ َ ُ َ
.‫ب‬ِ ‫ِ ََل الْ ِك ََل‬
And from him, by this chain, said,
‘Ali-asws was asked about a sheep dissected, and another one slaughtered. Its owner is blinded
(from it), so he does not know the purified from the dead. He -asws said: ‘They would both be
thrown to the dogs’’.183
ِ ِ ِ ِ ِ ِ ُ‫ فِْه‬-18
ْ ‫ض فَ ُه َو ذَك ٌّي َو ِن‬
ٌ ِ‫اس َْ د َخى َعلَى النَّا ِر فَ ُه َو َمي‬
‫ت‬ َ َّ‫ت َْلْماً َو ََلْ تَ ْعلَ ْم أَنَّهُ ذَك ٌّي أ َْو َمْيتَةٌ فََلْ ِق مْنهُ قِْ َعةً َعلَى النَّا ِر فَِإ ْن تَ َْوُّب‬
َ ‫ال ع ِ ْن َو َج ْد‬ َ َ‫ ق‬،‫َا‬
َ ‫الر‬
ْ ‫ك َُِّا َجاءَ ِِف‬
.ٌ‫اْلَََِب ِِب ََّن أَ ْكلَهُ َم ْكُروه‬ َ َ‫ت ل‬ ِ
ْ ‫صْيد ِذَا‬
ُ ْ‫اصَِ ْدتَهُ ِِف الََِْب َو الْوُّبَ ْح ِر َح ََل ٌل س َوى َما قَ ْد بَيَّن‬ َ ‫َو ُك نل‬
(The book) ‘Fiqh Al-Reza-asws’ – ‘If meat is found and you don’t that whether it is purified or
dead, then throw a piece of it unto the fire. If it shrinks (folds up), then it is purified, and if it
relaxes (extends) on the fire, it is dead; and every prey when it is hunted in the land and the
sea is Permissible, beside what is clarified to you from what has come in the Hadeeth that
eating it is disliked’’.184
ِ ِ ‫اَّللِ ع ِِف رجل دخل قَريةً فَََص‬

َّ ‫يل بْ ِن عُ َمَر َع ْن ُش َعيْب َع ْن أَِِب َعوُّبْ ِد‬ ِ ِ ِ ِ ِ ِِ ُْ ‫ِروايةُ ُُم َّم ِد ب ِن ي ع‬
‫ال‬ ٌ ِ‫اب ف َيها َْلْماً ََلْ يَ ْد ِر أَ ذَك ٌّي ُِ َو أ َْم َمي‬
َ َ‫ت ق‬ َ َ َْ َ َ َ ُ َ َ ‫وب ِب ْسنَاده ََل ْسَاع‬ َ َْ ْ َ َ َ
ِ
.‫ت‬ٌ ِ‫ط فَ ُه َو َمي‬ َ َ‫فَاطَْر ْحهُ َعلَى النَّا ِر فَ ُك نل َما انْ َْوُّب‬
َ ‫ض فَ ُه َو ذَك ٌّي َو ُك نل َما انْوُّبَ َس‬
Reported by Muhammad Bin Yaqoub, by his chain to Ismail Bin Umar, from Shueyb,
‘From Abu Abdullah-asws regarding a man who entered a town and attained meat in it. He did
not know whether it was purified or dead?’ He-asws said: ‘He should throw it on the fire. So, all
what shrinks (folds up), so it is purified, and all what extends (relaxes), it is dead’’.185
182
183
184
185
Page 138 of 296

ِ
َ َ‫اجتَ َم َع ا ْْلَََل ُل َو ا ْْلََر ُام ََّل َغل‬
.‫ب ا ْْلََر ُام ا ْْلَََل َل‬ ِ ِ‫َو لِ ُع ُم ِوم قَ ْوِل الن‬
ْ ‫َّب ص َما‬
And in generality of the words of the Prophet-saww: ‘The Permissible and the Prohibited will
not be gathered except the Prohibited would prevail upon the Permissible’’.186
.َ‫َّن يَ ْستَ ِح نل الْ َميْتَة‬ ِ ِ ِ َّ ‫ط‬ َ َ‫الص ِاد ِق ع ق‬

ُ ُْ َ‫ال َِس ْعتُهُ ي‬ ِ ‫و الْمستنَ ُد‬
ْ ُ ُ‫الذك ني َِلْ َمْيتَة ََ َعه‬ ْ ‫ول ِ َذا‬
َ َ‫اختَل‬ َّ ‫يحةُ ا ْْلَلَِ ِب َع ِن‬
َ ‫صح‬َ َْ ُ َ
And the correct attribution by Al Halby –
‘From Al-Sadiq-asws, he (the narrator) said, ‘I heard him-asws saying: ‘When the purified is mixed
with the dead, then sell it to the one who considers the dead as permissible’’. 187
َ َْ َ‫ َم ِن الْت‬:‫ال‬
.ُ‫ط طَ َعاماً فَلْيََْ ُكلْه‬ ِ ِ‫َو َرَوْوا َع ِن الن‬
َ َ‫َّب ص أَنَّهُ ق‬
And it is reported from the Prophet-saww having said: ‘One who picks up food, so let him eat
it’’.188
ِ ‫اَّلل ا ْْلَس ِِن َع ْن أَِِب َج ْع َفر ُُمَ َّم ِد بْ ِن َعلِي‬

ِ ِ ِِ ِ ِ ِ ‫ْي ْاْل‬
َ ِ ْ ‫ َع ْن أَِِب ا ْْلُ َس‬،‫يب‬
ِ ِ
ُ‫َا ع أَنَّه‬
َ ‫الر‬ َ َّ ‫َسد ِي َع ْن َس ْه ِل بْ ِن زََيد َع ْن َعْوُّبد الْ َعظيم بْ ِن َعْوُّبد‬ ُ ‫ َو الت َّْهذ‬،ُ‫ الْ َفْيه‬-19
ِ َّ ‫ال ما ذُبِح لِصنم أَو وثَن أَو شجر حَّرم‬ ِِ َِّ ‫ س َلْته ع َّما أ ُِِ َّل لِغَ ِْي‬:‫ال‬
ْ ‫َّم َو َْلْ َم ا ْْلِنْ ِزي ِر فَ َم ِن‬
‫اََُِّر َغ ْ َْي َ َو َل عاد‬ َ ‫ك َك َما َحَّرَم الْ َمْيتَةَ َو الد‬
َ ‫اَّللُ ذَل‬ َ َ َ َ ْ َ ْ َ َ َ َ َ َ‫اَّلل به ق‬ ْ َ ُ ُ َ َ َ‫ق‬
َ‫فََل ِ ْثَ َعلَْي ِه أَ ْن ََيْ ُك َل الْ َمْيتَة‬
(The books) ‘Al Faqeeh’ and ‘Al Tehzeeb’ – from Abu Al Husayn Al Asady, from Sahl Bin Ziyad, from Abdul Azeem
Bin Abdullah Al Hasany,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Reza-asws, he (the narrator) said, ‘I asked him-asws
about whatever is dedicated with for other than Allah. [2:173]. He-asws said: ‘One who
slaughter for an idol, or an image, or a tree. Allah-azwj has Prohibited that just as He-azwj had
Prohibited the dead, and the blood, and the meat of the pig. But the one who is desperate,
without rebelling nor transgressing, so there is no sin upon him [2:173], if he were to eat it’.
ْ ‫اَّللِ ص َم ََّت ََِت نل لِلْ ُم‬

ُ‫ضَِ ِر الْ َمْيتَة‬ َّ ‫ول‬ِ ‫ال فَ ُْلْت لَه َي ابن رس‬
ُ َ َْ َ ُ ُ َ َ‫ق‬
He (the narrator) said, ‘I said, ‘O son-asws of Rasool-Allah-saww! When is the dead Permissible
for the desperate one?’
ُ‫صةُ فَ َم ََّت ََِت نل لَنَا الْ َميْتَة‬ ِ َِّ ‫ول‬ ِ ِ َِّ ‫ول‬َ ‫آَئِِه ع أ ََّن َر ُس‬ ِِ
َ ‫اَّلل ِ ََّن نَ ُكو ُن ِِب َْرض فَتُصيوُّبُنَا الْ َم ْخ َم‬ َ ‫يل ََي َر ُس‬
َ َْ‫اَّلل ص ُسَ َل ف‬ َ ‫ال َح َّدثَِن أَِِب َع ْن أَبيه َع ْن‬
َ َْ َ‫ف‬
He-asws said: ‘My-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws
forefathers-asws that Rasool-Allah-saww was asked. It was said, ‘O Rasool-Allah-saww! We happen
to be in a land, and we hunt, and the suffocation afflicts us. When is the dead Permissible for
us?’
186
187
188
Page 139 of 296

‫صَِوُّبِ ُحوا أ َْو تَ ْغتَوُّبِ ُْوا أ َْو ََْتتَ ِفَُوا بَْ ًَل فَ َشَْنَ ُك ْم ِِبَا‬
ْ َ‫ال َما ََلْ ت‬
َ َ‫ق‬
He-saww said: ‘For as long you have not had breakfast, or lunch, or even little vegetable, so it is
up to you with it’’.
ِ
ْ ‫اَّللِ َما َم ْع ََنقَ ْول ِه َعَّز َو َج َل فَ َم ِن‬
‫اََُِّر َغ ْ َْي َ َو َل عاد‬ َّ ‫ول‬ِ ‫ال َعوُّب ُد الْع ِظي ِم فَ ُْلْت لَه َي ابن رس‬
ُ َ َْ َ ُ ُ َ ْ َ َ‫ق‬
Abdul Azeem said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! What is the meaning of
Words of Mighty and Majestic: But the one who is desperate, without rebelling nor
transgressing, [2:173]?’
‫اََُِّرا ِِ َي َحَر ٌام َعلَْي ِه َما ِِف َح ِال‬

ْ ‫س َْلَُما أَ ْن ََيْ ُك ََل الْ َمْيتَةَ ِ ِذ‬ ِِ ِ ِِ ‫الصي َد بَِراً أَو َْلواً ََل لِيع‬
َ ْ‫ود به َعلَى عيَاله لَي‬
َ َُ
ِ ِ ِ
ْ ْ َ ْ َّ ‫السا ِر ُق َو الْوُّبَاغي الَّذي يَوُّبْغي‬ َّ ‫ال الْ َع ِادي‬
َ َ‫ق‬
‫ص ََلة ِِف َس َفر‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ْ ‫ِاَل‬
ِ
َ ‫س َْلَُما أَ ْن يُ َْصَرا ِِف‬
َ ‫ص ْوم َو ََل‬ َ ‫ََِرار َك َما ِ َي َحَر ٌام َعلَْيه َما ِف َحال اَل ْختيَار َو لَْي‬
He-asws said: ‘The transgressor is the thief, and the rebel is the one who seeks the prey for
amusement or play (sport), not to return it to his dependants. It isn’t for them both to eat the
dead when they are desperate. It is Prohibited unto them during a state of desperation, like
what it is Prohibited unto them during a state of choice, and it isn’t for them to be shortening
(being deficient) regarding a Fast nor (shortening) Salat in a journey’.

َّ ‫يحةُ َو ما أَ َك َل‬ ِ ِ ِ
َ َِّ‫ت فَ َْ ْولُهُ َو الْ ُمْن َخن َْةُ َو الْ َم ْوقُوذَةُ َو الْ ُم ََ دديَةُ َو الن‬
I said, ‘His-azwj Words: and the strangled, and the beaten, and the fallen, and the gored, and
what the predators have eaten (from), except what you have purified; [5:3]?’
‫ض َح ََّّت ََلْ يَ ُك ْن ِِبَا َحَرَكةٌ َو الْ ُم ََ دِديَةُ الَِِّ تَََ دَّدى ِم ْن َم َكان ُم ْرتَ ِفع‬
ُ ‫ت َو َوقَ َذ َِا الْ َمَر‬
ََْ ‫وت َو الْ َم ْوقُوذَةُ الَِِّ َم ِر‬
ِ
َ َُ‫ت ِبِِ ْخنَاق َها َح ََّّت ُت‬
ِ
ْ َْ َ‫ال الْ ُمنْ َخن َْةُ الَِِّ ْاَنَن‬
َ َ‫ق‬
ِ َّ ‫َِّيحةُ الَِِّ تَ ْنَِحها َِبِيمةٌ أُخرى فَتموت و ما أَ َكل‬ ِ ِ
‫ب َعلَى‬ ُ ‫ات َو َما ذُبِ َح َعلَى الن‬
ِ ‫نص‬ َ ‫السوُّبُ ُع مْن َها فَ َم‬ َ َ َ ُ َُ َْ َ َ ُ َ ‫وت َو الن‬ ُ ‫َس َف َل أ َْو تَََ دَّدى م ْن َجوُّبَل أ َْو ِِف بَِْر فَتَ ُم‬ ْ ‫ِ ََل أ‬
‫ت َزَكاتُهُ فَ ُذكِ َي‬ْ ‫صنَم ََِّل َما أ ُْد ِرَك‬َ ‫َح َجر أ َْو‬
He-asws said: ‘The strangled is the one which is strangles by its throat until it dies; and the
beaten is the one which fell sick and the sickness dropped it until there does not happen to
be any movement with it; and the fallen is that which fell off from a high place to the low, or
it was pushed from a mountain, or into a well so it died; and the gored is that which another
beast had gored it, so it died; and what the predators have eaten from, so it died; and what
is slaughtered upon the altar, upon a rock or an idol, except what it’s purification is realised,
so it is purified’.
ِ ‫ت و أَ ْن تَستَْ ِسموا َِْْل َْز‬

‫َلم‬ ُ ْ َ ُ ْ‫قُل‬
I said, ‘and that which you are apportioning with the arrows, [5:3]’.
ِ ْ‫صوُّباء و ثَََلثَةٌ ََل أَن‬ ِ ِ ِ ِ ِ ِ ِ ِِ

‫صوُّبَاءَ َْلَا أ ََّما الَِِّ َْلَا‬ َ ُ َ ْ‫ت َع َشَرًة َسْوُّب َعةٌ َْلَا أَن‬ْ َ‫ْي َع َشَرةِ أَنْ ُفس َو يَ ْستَْس ُمو َن َعلَْيه َِلْْ َدا ِح َو َكان‬ َ ‫ال َكانُوا ِِف ا ْْلَاِليَّة يَ ْش َ دُو َن بَعْياً ف‬
َ َْ‫يما ب‬ َ َ‫ق‬
ِ ِ َّ َ‫صوُّباء َْلا ف‬
ِ َِّ ‫اْلِلْس و الْمسوُّبِل و الْمعلَّى و‬ ِ ِ
‫يح َو الْ َو ْغ ُد‬
ُ ‫يح َو الْ َمن‬ُ ‫السف‬ َ َ َ ْ‫يب َو أ ََّما الَِِّ ََل أَن‬ ُ ‫الرق‬ َ َُ َ ُ ْ ُ َ ُ ْ ‫س‬ ‫ن‬
ُ ‫أَنْصوُّبَاءُ فَالْ َفذ َو الت َّْوأ َُم َو النَّاف‬
Page 140 of 296

He-asws said: ‘During the pre-Islamic period they used to buy a camel in what is between ten
souls (persons) and they would divide is with the cup (of dice), and seven (arrows) would have
a share of it and three would have no share for it. As for that which having a share for it, it is
‘Al-Fazz’, and ‘Al-Tawwam’, and ‘Al-Nafis’, (and) ‘Al-Hils’, and ‘Al-Musbil’, and ‘Al-Moalla’, and
‘Al-Raqeeb’ (names of arrows). And as for that which having no share for it, it is ‘Al-Safeeh’,
and ‘Al-Maneeh’, and ‘Al-Wagd’ (names of arrows).
ِ ِ
َ ‫ث ََُ ِن الْوُّبَعِ ِْي فَ ََل يََزالُو َن َك َذل‬ ِ ْ‫السهام بْي ع َشرة فَمن خرج َِ ِْس ِه سهم ِمن الَِِّ ََل أَن‬
ِ ْ‫السهام الث َََّلثَةُ ََل أَن‬
‫صوُّبَاءَ َْلَا‬ َ ُ‫صوُّبَاءَ َْلَا أُلْ ِزَم ثُل‬ ِ ِ
ُ َ ‫ك َح ََّّت تَ َْ َع‬ َ ٌَْ َ َ َ ْ َ َ َ َ َْ َ َ ‫فَ َكانُوا ُُييلُو َن‬
‫وِنُ ْم ََُ َن الْوُّبَعِ ِْي‬
َ ‫ِ ََل ثَََلثَة ِمْن ُه ْم فَيُْل ِزُم‬
They would pass the arrows around between them. The one for him with a name of an arrow
from that which having no share for it, would be necessitated a third of the price of the camel.
They would not cease to be like that until the three arrows occur having no share for it to the
three from them, and they would be necessitated the price of the camel.
‫يما‬ِ ِ‫اَل ِذ ْكره ذَل‬ ِْ ‫السوُّبْ َعةُ الَّ ِذين ََلْ يَنْ ُْ ُدوا ِِف ََُنِ ِه َشيَْاً و ََلْ يُِْعِموا ِمنْهُ الث َََّلثَةَ الَّ ِذين نَ َْ ُدوا ََُنَهُ َشيَْاً فَلَ َّما َجاء‬
َّ ُ‫ُثَّ يَنْ َحُرونَهُ َو ََيْ ُكلُه‬
َ‫كف‬َ ُُ َ ‫اَّللُ تَ َع‬
َّ ‫اْل ْس ََل ُم َحَّرَم‬ َ َ ُ َ َ
.ً‫َلم ذلِ ُك ْم فِ ْس ٌق يَ ْع ِن َحَراما‬
ِ ‫ال َعَّز و جل و أَ ْن تَستَْ ِسموا َِْْل َْز‬
ُ ْ َ َ َ َ َ َ‫َحَّرَم َو ق‬
Then they would slaughter it and eat it, the seven, those who did not pay anything in its price,
and they would not feed from it the three, those who had paid something of its price. When
Al Islam came, Allah-azwj, Exalted is His-azwj Mention, Prohibited that among what He-azwj
Prohibited, and the Mighty and Majestic Said: and that which you are apportioning with the
arrows, that is a transgression. [5:3] – meaning Prohibited’’.189
‫يع‬ ِ ِ ٌ ْ‫ت ْاْلَرض فَثَ ََلثَةُ صنُوف ِمن اْْلَ ْغ ِذي ِة ِصن‬ ِ ‫ان أَ ْكلُه َُِّا أَخرج‬ ِ ‫ أ ََّما ما َِي نل لِ ِْإلنْس‬:‫ال‬َ َ‫الص ِاد ِق ع ق‬
َّ ‫ ِِف َخ ََب طَ ِويل َع ِن‬،‫ول‬ ِ ُْ ‫ف الْع‬
ُ ‫ف منْ َها ََج‬ َ َ ُ ُ ْ َ َْ ُ َ َ ُ ُ َ‫ َُت‬-20
ِ ِ ِ ِ ِ ِ ِ ِ ِ َّ ‫ف‬ ِ ‫ب و صنُو‬ ِ ِ
ِ َ ‫ٍ و َغ ِْي َذل‬ ِ ِ ِ ِ ِ ِ ِ ِ ‫ا ْْل‬
ُ‫الس َماسم َو َغ ْْيَِا ُك نل َش ْيء م َن ا ْْلَب َُّا يَ ُكو ُن فيه غ َذاء‬ ُ َ ِ َ‫صنُوف ا ْْل‬ ُ ‫ك م ْن‬ ْ َ ِ ‫ب ُكله م َن ا ْْلْنَِة َو الشَّع ِْي َو ْاْل َُرِز َو ا ْْل َّم‬ َ
ِ‫ان ِِف بَ َدنِِه فَ َحر ٌام أَ ْكلُهُ ََِّل ِِف َح ِال الضَّرورة‬
ِ ‫اْلنْس‬
ِْ ‫ضَّرةُ َعلَى‬ ِ ِ ِ ِ ِ ِ ِْ
َُ َ َ َ ‫اْلنْ َسان ِف بَ َدنه َو قُوتُهُ فَ َح ََل ٌل أَ ْكلُهُ َو ُك نل َش ْيء تَ ُكو ُن فيه الْ َم‬
(The book) ‘Tuhaf Al-Uqool’ –
In a lengthy Hadeeth from Al-Sadiq-asws, said: ‘As for what is Permissible for the human being
to eat is from what the earth brings out. There are three types of provision. A type from it is
entirety of the seeds, all of it from the wheat, and the barley, and the rice, and the chickpeas,
and other than that from the types of seeds, and types of sesame and other such all things
from the seeds, from happens to be a nourishment for the human being in his body, and his
strength, it is Permissible to eat it, and all things in which happens to be the harm upon the
human being in his body, it is Prohibited to eat it, except during a state of desperation.
ِِ ِ ِ ِ ِِ
ِ ‫اْلنْس‬ ِ ِ ِ ِ ِ ‫َّان َُِّا أ‬ ِ
َ ‫ان َو َمنْ َف َعةٌ لَهُ َو قُوتُهُ بِه فَ َح ََل ٌل أَ ْكلُهُ َو َما َكا َن فيه الْ َم‬
‫ضَّرةُ َعلَى‬ َ ْ ُ‫وف الث َمار ُكل َها َُّا يَ ُكو ُن فيه غ َذاء‬
ُ ُ‫صن‬
ُ ‫ض‬
ُ ‫َخَر َجت ْاْل َْر‬ ْ ِ ‫ف الث‬ ُ ْ‫َو الصن‬
ِِ ِ ِْ
ُ‫اْلنْ َسان ِِف أَ ْكله فَ َحَر ٌام أَ ْكلُه‬
And the second type is from what the earth brings out, types of fruits, all of these from what
happens to be nourishment of the human being and a benefit for him, and he is strengthened
189
Page 141 of 296

by it, it is Permissible to eat it; and whatever in it was harmful for the human being in eating
it, it is Prohibited to eat it.
‫ان َو ِغ َذ ُاؤهُ فَ َح ََل ٌل أَ ْكلُهُ َو َما َكا َن ِم ْن‬ ِ ِ ِِ ِ ِ ِ

ِ ‫اْلنْس‬ ِ ‫ات و ُك نل َشيء تُْنوُّبِت ْاْلَر‬ ِ ِ ِ ِ ُ ِ‫الص ْنف الثَّال‬ ِ ‫و‬
َ ْ ‫ض م َن الْوُّبُ ُْول ُكل َها َُّا فيه َمنَاف ُع‬ ُ ْ ُ ْ َ َ‫صنُوف الْوُّبُ ُْول َو النَّوُّب‬
ُ ‫يع‬ ُ ‫ث ََج‬ ُ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ُ‫السم الْ َْات ِل فَ َحَر ٌام أَ ْكلُه‬
َّ ‫صنُوف‬ ُ ‫ك م ْن‬َ ‫ضَّرةُ َعلَى ْاْلنْ َسان ِف أَ ْكله نَظْيُ بُ ُْول ال نس ُموم الْ َْاتلَة َو نَظْيُ الدفْلَى َو َغ ْ ُْي ذَل‬
َ ‫صنُوف الْوُّبُ ُْول َُّا فيه الْ َم‬
ُ
And the third type is entirety of the types of vegetables and the plants, and all things the earth
grows from the vegetables, all of these from what there in it a benefit for the human being
and his nourishment, it is Permissible to eat it, and whatever was from the types of vegetables
from what there is harm in it upon the human beings in eating it, is a match of the fatally
poisonous vegetables and a match of Oleander (poisonous flower), and other than that from
the fatal poisons, it is Prohibited to eat it.
‫ب‬ ِ ِ ‫وم الْوُّبَ َْ ِر َو الْغَنَِم َو اِْْلبِ ِل َو َما َِي نل ِم ْن ُْلُ ِوم الْ َو ْح‬
ِ ِ ‫ش ُك نل ما لَي‬ ِ ِ ِ ِ
ٌ َ‫ب َو ََل لَهُ ْْل‬
ٌ ‫س فيه ََن‬
َ ْ َ ُ ‫َو أ ََّما َما َي نل أَ ْكلُهُ م ْن ُْلُوم ا ْْلَيَ َوان فَلُ ُح‬
And as for what is Permissible to eat from the animal meats, it is meat of the cow, and the
sheep, and the camel, and whatever is Permissible from the meat of the beasts, all what
doesn’t have any fangs nor any claws for it.
ِ ُ‫و ما َِي نل ِمن ُْل ِوم الَِّ ِْي ُك نل ما َكانَت لَه قَانِصةٌ فَح ََل ٌل أَ ْكلُه و ما ََل ي ُكن لَه قَانِصةٌ فَحرام أَ ْكلُه و ََل ِبْس ِِبَ ْك ِل صن‬
‫وف ا ْْلََر ِاد‬ ُ َ َ َ ُ ٌ ََ َ ُ ْ َ ْ َ َ ُ َ َ ُ ْ َ ْ ُ ْ َ َ
And what is Permissible from the meat of the birds, all what has a gizzard for it, it is
Permissible to eat it, and what does not happen to have a gizzard for it, it is Prohibited to eat
it, and there is no problem with eating types of locusts.
ُ‫استَ َوى طََرفَاهُ فَ َحَر ٌام أَ ْكلُه‬

ْ ‫ف طََرفَاهُ فَ َح ََل ٌل أَ ْكلُهُ َو َما‬
َ َ‫اختَل‬ ِ ‫وز أَ ْكلُهُ ِم َن الْوُّبَْي‬
ْ ‫ض فَ ُك نل َما‬ ُ ُ‫َو أ ََّما َما َُي‬
And as for what is allowed to eat from the eggs, all what its two sides differ (oblong), it is
Permissible to eat it, and whatever its two sides are same (circular), it is Prohibited to eat it.
ِ َّ ‫وف‬ ِ ُ‫و ما َُيوز أَ ْكلُه ِمن صي ِد الْوُّبح ِر ِمن صن‬

ُ‫ور فَ َحَر ٌام أَ ْكلُه‬
ٌ ‫ور فَ َح ََل ٌل أَ ْكلُهُ َو َما ََلْ يَ ُك ْن لَهُ قُ ُش‬
ٌ ‫الس َمك َما َكا َن لَهُ قُ ُش‬ ُ ْ ْ َ َْ ْ ُ ُ ُ َ َ
And what is allowed to eat from the prey of the sea, from the types of fish, whatever were to
have scales for it, it is Permissible to eat it, and whatever does not happen to have scales for
it, it is Prohibited to eat it.
.‫يل ِمْنهُ َحَر ٌام‬ِ ِ ِ ِ ِِ ِ ْ‫َجي ِع صنُوفِها فَما ََل ي غَِْي الْعْل َكثِْيه فَ ََل ِب‬
ِ ِ ِِ ِ ‫و ما َُي‬
ُ ‫س ب ُش ْربه َو ُك نل َش ْيء يُغَْيُ مْن َها الْ َعْ َل َكثْيُهُ فَالْ َْل‬
َ َ ُُ َ َ ُ ُ َ َ ُ َ ‫وز م َن ْاْلَ ْشربَة م ْن‬ ُُ َ َ
And what is allowed from the drinks from the entirety of its types, so whatever its lot does
not alter the mind (intellect), there is no problem in drinking it, and all things from these which
alter the mind (intellect) by (drinking) its lot, the little from it is Prohibited’’. 190
‫ال لَ َْ ْد َس َلْتَِن َع ْن طَ َعام يُ ْع ِجوُّبُِن‬ ِ ُُ‫اْل‬

َ َْ َ‫نب ف‬ ْ ‫ت أ َََ َج ْع َفر ع َع ِن‬ َ َ‫اَّللِ بْ ِن ُسلَْي َما َن ق‬
ُ ْ‫ َس َل‬:‫ال‬ َّ ‫ َع ِن ابْ ِن َُْموُّبُوب َع ْن َعْوُّب ِد‬،‫اس ُن‬
ََ
190
Page 142 of 296

(The book) ‘Al Mahasin’ – from Ibn Mahboun, from Abdullah Bin Suleyman who said,
‘I asked Abu Ja’far-asws about the cheese. He-asws said: ‘You have asked me-asws about a food
which fascinates me-asws’.
‫ال ُك ْل‬ ِ ُُ‫ال ََي غُ ََل ُم ابْتَ ْع ِِل ُجوُّبُناً و َد َعا َِلْغَ َد ِاء فَتَغَدَّيْنَا َم َعهُ و أُِِ َِ ْْل‬
َ َْ َ‫نب ف‬ َ َْ َ‫ُثَّ أ َْعَِى الْغُ ََل َم َد َر ِاِ َم ف‬
َ َ َ
Then he-asws gave a Dirham to the slave. He-asws said: ‘O slave! Buy (some) cheese for me-asws’,
and he-asws called for the lunch. We had lunch with him-asws, and he came with the cheese. He-
asws said: ‘Eat!’
ِ
َ ‫َسَ َعهُ ِمْن‬ ‫ت بَلَى َو لَ ِك ِن أ ُِح ن‬ ِ ُُ‫ول ِِف ا ْْل‬ ِ
‫ك‬ ْ ‫ب أَ ْن أ‬ ُ ْ‫ال أَ َو ََلْ تَ َرِن أَ َكلْتُهُ قُل‬
َ َ‫نب ق‬ ُ ُْ َ‫ت َما ت‬
ُ ْ‫فَلَ َّما فَ َر َ م َن الْغَ َداء قُل‬
When we were free from the lunch, I said, ‘What are you-asws saying regarding the cheese?’
He-asws said: ‘Or did you not see me-asws eating it?’ I said, ‘Yes, by I would love to hear it from
you-asws’.
.ُ‫ف ا ْْلََر َام بِ َعْينِ ِه فَتَ َد َعه‬ ِ ِ

َ َ‫نب َو َغ ِْْيه ُك نل َما يَ ُكو ُن ف ِيه َح ََل ٌل َو َحَر ٌام فَ ُه َو ل‬
َ ‫ك َح ََل ٌل َح ََّّت تَ ْع ِر‬ ِ ُُ‫ُخَِب َك َع ِن ا ْْل‬
ُ ْ َ‫ال َس‬
َ َْ َ‫ف‬
He-asws said: ‘I-asws shall inform you about the cheese and other such. Allah-azwj what happen to
have Permissible (substances) in it and Prohibited (substances), it is Permissible for you, until
you know the Prohibited (substance being in it) exactly, so leave it’’.191
ُ‫َخِ َْبِن َم ْن َرأَى أَنَّهُ ُُْي َع ُل فِ ِيه الْ َميْتَة‬

ْ ‫ت لَهُ أ‬ ِ ُُ‫اْل‬
ُ ْ‫نب َو قُل‬ ْ ‫ت أ َََ َج ْع َفر ع َع ِن‬
ِ ‫اْلار‬
َ َ‫ود ق‬ ِ ِ ِِ ِ
ُ َْ ‫ َع ْن أَبيه َع ْن ُُمَ َّمد بْ ِن سنَان َع ْن أَِِب‬،‫ الْ َم َحاس ُن‬-22
(The book) ‘Al Mahasin’ – from his father, from Muhammad Bin Sinan, from Abu Al Jaroud who said,
‘I asked Abu Ja’far-asws about the cheese, and I said to him-asws, ‘Inform me about the one who
sees that the dead (animal part) had been made to be in it (cheese)’.
َِّ ‫َجي ِع ْاْلَر َِْي ِذَا علِمت أَنَّه ميتةٌ فَ ََل ََْ ُكلْه و ِ ْن ََل تَعلَم فَا ْش ِ د و ُكل و‬ َِ ‫احد ُُيعل فِ ِيه الْميتَةُ ح ِرم ِِف‬ ِ ‫ال ِمن أَج ِل م َكان و‬
‫وق‬ ُ ‫اَّلل ِِن َْل َْع َِ د‬
َ ‫ض ال نس‬ َْ َ َ ْْ ْ َُ َْ َ ُ َ ْ َ َ َ َ ُ َْ ُ َْ َ َ ْ ْ َ َْ َ‫ف‬
ِ ِ ِ ِ ِ َّ ‫فََ ْش َِ دي ِِبَا اللَّ ْح َم َو‬
َ ‫اَّلل َما أَظُ نن ُكلَّ ُه ْم يُ َس نمو َن َِذه الََْْببَُر َو َِذه ال نس‬
.‫ودا ُن‬ َّ ‫نب َو‬
َّ ُُ‫الس ْم َن َو ا ْْل‬
He-asws said: ‘(Would it be) from the reason of one place the dead has been made to be in it,
it would be Prohibited in entirety of the lands? When you know that it is dead, so do not eat
it, and if you do not know, then buy and eat. By Allah -azwj! I-asws do attend the markets and I-
asws but at it the meat, and the butter, and the cheese. By Allah -azwj! I-asws do not think all of
them naming, ‘This is Berber (cheese), and these is (Sudanese) cheese’’.192
ِْ ‫ت لَهُ و ِ ْن َكا َن فِ َيها َغ ْْي أ َِْ ِل‬

‫اْل ْس ََلِم‬ ِ ِ ِ ‫ان و فِيما صنِع ِِف أَر‬
ْ َ ُ َ َ ِِ ‫س َِلْ َف ْرِو الْيَ َم‬ َ َ‫اظ ِم ع أَنَّهُ ق‬ِ ‫اق ب ِن ع َّمار ع ِن الْ َك‬ ِ
َ َ ْ َ ‫َو ِِف ُم َوثَّ َْة ِ ْس َح‬
ُ َ ُ ْ‫ض ْاْل ْس ََلم قُل‬ َ ْ‫ ََل َِب‬:‫ال‬
ِ ِ ِ َ َ‫ق‬
.‫س‬َ ْ‫ب َعلَْي َها الْ ُم ْسل ُمو َن فَ ََل َِب‬
َ ‫ال َذا َكا َن الْغَال‬
And in (the book) ‘Muwassiqa’ – Is’haq in Ammar,
191
192
Page 143 of 296

‘From Al-Kazim-asws having said: ‘There is no problem with the Yemeni fur, and in what is made
in the land of Al Islam’. I said to him-asws, ‘And even there were other than the people of Al-
Islam (Muslims) in it?’ He-asws said: ‘When the Muslims are prevailing over it, there is no
problem’’.193
ِْ ‫وَ ُع فِ ِيه‬
‫اْلنْ َف َحةُ ِم َن الْ َمْيتَ ِة‬ ِ ُُ‫اَّللِ ع َع ِن ا ْْل‬
َ ُ‫نب َو أَنَّهُ ت‬ َّ ‫ ُسَِ َل أَبُو َعْوُّب ِد‬:‫ال‬
َ َ‫صوِر بْ ِن َحا ِزم َع ْن بَ ْك ِر بْ ِن َحوُّبِيب ق‬
ُ ْ‫ص ْف َوا َن َع ْن َمن‬
ِِ ِ
َ ‫ َع ْن أَبيه َع ْن‬،‫ الْ َم َحاس ُن‬-23
.‫ال ا ْش َِ د ِم ْن َر ُجل ُم ْسلِم َو ََل تَ ْس َلْهُ َع ْن َش ْيء‬ َ َ‫صلُ ُح ُثَّ أ َْر َس َل بِ ِد ْرَِم ق‬
ْ َ‫ال ََل ي‬
َ َ‫ق‬
(The book) ‘Al Mahasin’ – from his father, from Safwan, from Mansour Bin Hazim, from Bakr Bin Habeeb who
said,
‘Abu Abdullah-asws was asked about the cheese, and the rennet from the dead (animal) is
placed in it. He-asws said: ‘It is not correct’. Then he-asws sent (a servant) with a Dirham. He-asws
said: ‘Buy (cheese) from a Muslim man and do not ask him about anything’’. 194
ِ ُُ‫َص َحابِنَا َع ِن ا ْْل‬ ِ ِ ‫ ُكْن‬:‫ال‬ َ َ‫َص َحابِنَا ق‬ ِ ِِ ِِ َْ‫ َع ِن الْي‬،ُ‫ َو ِمْنه‬-24

‫ال أَبُو‬
َ َْ َ‫نب ف‬ ْ ‫ت عْن َد أَِِب َج ْع َفر ع فَ َس َلَهُ َر ُج ٌل م ْن أ‬ ُ ْ ‫ص ْف َوا َن َع ْن ُم َعا ِويَةَ َع ْن َر ُجل م ْن أ‬
َ ‫ين َع ْن‬
.‫ف ا ْْلََر َام فَتَ َد َعهُ بِ َعيْنِ ِه‬ ِ ِ ِ
َ َ‫نب َو َغ ِْْيه ُك نل َش ْيء ف ِيه ا ْْلَََل ُل َو ا ْْلََر ُام فَ ُه َو ل‬
َ ‫ك َح ََل ٌل َح ََّّت تَ ْع ِر‬ ِ ُُ‫ُخَِب َك َع ِن ا ْْل‬ ِ
ُ ْ َ‫َج ْع َفر ع نَّهُ لََِ َع ٌام يُ ْعجوُّبُِن فَ َس‬
And from him, from Al Yaqteeny, from Safwan, from Muawiya, from a man from our companions who said,
‘I was in the presence of Abu Ja’far-asws. A man from our companions asked him-asws about the
cheese. Abu Ja’far-asws said: ‘It is a food which fascinates me-asws. I-asws shall inform you about
the cheese and other such. All things having in it the Permissible and the Prohibited, it is
Permissible for you, until you know exactly the Prohibited (substance being in it), so you leave
it’’.195
ِ ‫نب ََِن ُدهُ ِِف أ َْر‬

ِ ُُ‫اْل‬
ْ ‫الس ْم ِن َو‬
َّ ‫ت أ َََ َج ْع َفر ع َع ِن‬ ِ َ‫اب الْم ِشيخ ِة َِلب ِن َُْموُّبوب عن أَِِب أَينوب عن َريس الْ ُكن‬
ِ َ‫ نَْ ًَل ِمن كِت‬،‫السرائِر‬
‫ض‬ ُ ْ‫ َس َل‬:‫ال‬
َ َ‫اس ِي ق‬ َُْ ْ َ َ َْ ُ ْ َ َ ْ ُ َ َّ -25
ِ ِ
ُ‫ْي ِِف النروم أَ ََنْ ُكلُه‬
َ ‫الْ ُم ْش ِرك‬
(The book) ‘Al Saraair’ – Transmitting from the book ‘Al Masheykha’ of Ibn Mahboub, from Ibn Ayoub, from
Zureys Al Kunasy who said,
‘I asked Abu Ja’far-asws about the butter and the cheese we find to be in the land of the
Polytheists in Rome, ‘Can we eat it?’
.‫ت أَنَّهُ قَ ْد َخالََِهُ ا ْْلََر َام فَ ََل ََْ ُكلْهُ َو أ ََّما َما ََلْ تَ ْعلَ ْم فَ ُكلْهُ َح ََّّت تَ ْعلَ َم أَنَّهُ َحَر ٌام‬ ِ
َ ‫ال أ ََّما َما َعل ْم‬
َ َ‫ق‬
He (the narrator) said, ‘He-asws said: ‘As for what you know that the Prohibited (substance) is
mingled with it, then don’t eat it, and as for what you don’t know, eat it, until you know that
it is Prohibited’’.196
193
194
195
196
Page 144 of 296

ِ َ ‫ك ح ََل ٌل أَبداً ح ََّّت تَع ِر‬ ِِ َِّ ‫اَّلل ب ِن ِسنان عن أَِِب عوُّب ِد‬
ِ ِ ِ
ُ‫ف مْنه‬ ْ َ َ َ َ َ‫ ُك نل َش ْيء يَ ُكو ُن فيه َحَر ٌام َو َح ََل ٌل فَ ُه َو ل‬:‫ال‬
َ َ‫اَّلل ع ق‬ ْ َ ْ َ َ ْ َّ ‫ َع ِن ابْ ِن َُْموُّبُوب َع ْن َعوُّبْد‬،ُ‫ َو مْنه‬-26
.ُ‫اْلََر َام بِ َعْينِ ِه فَ َد ْعه‬
ْ
And from it, from Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘All thing happening to have a Prohibited (substance) and
Permissible (substance) in it, it is Permissible for you for ever, until you know exactly the
Prohibited (substance being in it), so leave it’’.197
ِ ً ‫ض ِم ْن َُِا ِرَِا َو أَطْعِ َمتِ َها َح‬

ُ‫َلَل طَيِوُّباً لَ ُك ْم ِذَا أَطَ ْعتُ ْم َربَّ ُك ْم ِِف تَ ْعظي ِم َم ْن َعظَّ َمه‬ ِ ‫َّاس ُكلُوا َُِّا ِِف ْاْل َْر‬
ُ ‫اَل َي أَين َها الن‬
َّ ‫ال‬َ َ‫ال ع ق‬ ِْ ‫ تَ ْف ِسْي‬-27
َ َ‫ ق‬،‫اْل َم ِام ع‬ ُ
.ُ‫صغََّره‬ ِ ِ ِ ِ
َ َ ُ َ َ ْ َ ‫َو اَل ْست ْخ َف‬
‫و‬ ‫ه‬ ‫ن‬ ‫ا‬ َِ
‫أ‬ ‫ن‬‫ِب‬ ‫اف‬
Tafseer of the Imam (Hassan Al Askari-asws), he-asws said: ‘Allah-azwj the Exalted Said: O you
people! Eat from what is in the earth, - from its fruits and its edibles - lawful, good [2:168]
for you all, when your Lord-azwj Feeds you in reverence of the one Heazwj Magnifies and taking
lightly with the one Heazwj Humiliates and Belittles’’.198
ِ ِ‫اَّللِ ُكلُوا ِمن طَي‬

‫وُّبات ما َرَزقْنا ُك ْم‬ َّ ‫اَّللِ ص َو ِ َم َام ِة َعلِي َوِِِل‬ ِ ‫اَّللِ و نُوُّب َّوةِ ُُمَ َّمد رس‬
َّ ‫ول‬ ِ ِ ِ ِ َّ َ َ‫ ق‬،ُ‫ َو ِمنْه‬-28
ِْ ‫ال‬
ْ َُ ُ َ َّ ‫ين َآمنُوا بتَ ْوحيد‬َ ‫اَّللُ َعَّز َو َج َل َي أَين َها الذ‬
َّ ‫ال‬
َ َ‫اْل َم ُام ع ق‬
.‫ْي الْ ُمتَ َم ِرَدةِ َعلَى َربِِه َعَّز َو َج َل‬ ِ ‫ك ُشرور الشَّي‬
ِ ‫اط‬ ِ ِ َّ ‫و ا ْش ُكروا ََِّّللِ علَى ما رزقَ ُكم ِمْنها َِلْم َْ ِام علَى وََلي ِة ُُم َّمد و علِي لِي ِْي ُكم‬
َ َ ُ َ ‫اَّللُ ب َذل‬ ُ َ َ َ َ َ َ َ َ ُ َ ْ ََ َ َ ُ َ
And him,
‘The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said: O you those who
are believing! – in the Tawheed (Oneness) of Allahazwj, and Prophet-hood of Muhammadsaww,
Rasoolsaww of Allahazwj, and in the Imamate of Aliasws, Guardian of Allahazwj, Eat from the good
(things) what We Provided you (with), and give thanks to Allah – upon what Heazwj Provided
you from it, with the staying upon the Wilayah of Muhammadsaww and Aliasws, for Allah-azwj to
Save you all due to that, from the evils of the Satans-la, the one reneging against his-la Lord-azwj
Mighty and Majestic’’.199
‫اَّللِ بْ ِن ُسلَْي َما َن َع ْن أَِِب َج ْع َفر ع ِِف َح ِديث طَ ِويل‬

َّ ‫اَّللِ بْ ِن ِسنَان َع ْن َعْوُّب ِد‬ َّ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ابْ ِن ُمَْوُّبُوب َع ْن َعْوُّب ِد‬
ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن أ‬،‫ الْ َك ِاِف‬-29
.ُ‫ف ا ْْلََر َام بِ َعْينِ ِه فَتَ َد َعه‬ ِ ِ
َ ‫ك َح ََل ٌل َح ََّّت تَ ْع ِر‬ َ َ‫نب َو َغ ِْْيه ُك نل َما َكا َن ف ِيه َح ََل ٌل َو َحَر ٌام فَ ُه َو ل‬ ِ ُُ‫ُخَِب َك َع ِن ا ْْل‬
ُ ْ َ‫ َس‬:‫ال‬ َ َ‫ق‬
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from
Abdullah Bin Sinan, from Abdullah Bin Suleyman,
‘From Abu Ja’far-asws in a lengthy Hadeeth, said: ‘I-asws shall inform you about the cheese and
other such. All what had Permissible and Prohibited (substances) in it, it is Permissible for you,
until you know the Prohibited (substance being in it) exactly, so you leave it’’.200
197
198
199
200
Page 145 of 296

‫اَّلل بْ ِن ُسلَْي َما َن َع ْن أَِِب َعْوُّب ِد‬

َِّ ‫يد عن أََ ِن ب ِن عوُّب ِد ا َّلر ْْح ِن عن عوُّب ِد‬ِِ ِ ِ ْ ‫وِف َع ْن ُُمَ َّم ِد بْ ِن أ‬ ْ ‫ َع ْن أ‬،ُ‫ َو ِمْنه‬-30
ِِ ‫َْحَ َد بْ ِن ُُمَ َّمد الْ ُك‬
َْ ْ َ َ ْ َ ْ َ ْ َ ‫َْحَ َد الن َّْهد ِي َع ْن ُُمَ َّمد بْ ِن الْ َول‬
.ً‫اِ َد ِان يَ ْش َه َد ِان ِعنْ َد َك أ ََّن فِ ِيه َمْيتَة‬
ِ ‫ال ُك نل شيء لَك ح ََل ٌل ح ََّّت َُِييَك ش‬
َ ََ َ َ َ َْ ِ ُُ‫اَّللِ ع ِِف ا ْْل‬
َ َ‫نب ق‬ َّ
And from him, from Ahmad in Muhammad Al Kufy, from Muhammad Bin Ahmad Al Nahdy, from Muhamad Bin
Al Waleed, from Aban Bin Abdul Rahman, from Abdullah Bin Suleyman,
‘From Abu Abdullah-asws regarding the cheese, he-asws said: ‘All (pure) thing are Permissible for
you until two witnesses come to you testifying in your presence that there is dead (animal
part) in it’’.201
.‫اَّللِ ص ِ َّن ُُمَ ِرَم ا ْْلَََل ِل َك ُم ِح ِل ا ْْلََرِام‬

َّ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ ق‬،‫اب‬ ِ
ُ ‫ الش َه‬-31
Al Shihab –
‘Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘The prohibited of the Permitted is like the
permitter of a Prohibition’’.202 (From a non-Shia source)
‫ول الت َِّْيَّةُ ِِف ُك ِل َش ْيء َو‬

ُ ُْ َ‫يل ا ْْلُ ْع ِف ِي َو ِعدَّة قَالُوا َِس ْعنَا أ َََ َج ْع َفر ع ي‬ ِ ِ ِ ِ
َ ‫يسى َع ِن ابْ ِن أُ َذيْنَةَ َع ْن ُُمَ َّمد بْ ِن ُم ْسلم َو ْسَاع‬
ِ ِ ِ
َ ‫ َع ْن َْحَّاد بْ ِن ع‬،‫ الْ َم َحاس ُن‬-32
ِ
َّ ُ‫َحلَّه‬
.ُ‫اَّللُ لَه‬ َ ‫اََُِّر ِلَْيه ابْ ُن‬
َ ‫آد َم فَ َْ ْد أ‬ ْ ‫ُك نل َش ْيء‬
(The book) ‘Al Mahasin’ – from Hammad Bin Isa, from Uzina, from Muhammad Bin Muslim, and Ismail Al Jufy,
and a number who said,
‘We heard Abu Ja’far-asws saying: ‘The Taqiyyah (dissimulation) is in all things, and all things
the son of Adam-sa is desperate to, so Allah-azwj has Permitted it for him’’.203
ُ ‫ب ا ْْلَ ْمَر ِْل ََِّنَا ََل تَ ِز‬

.‫يدهُ ََِّل َشراً فَِإ ْن َش ِرَِبَا قَتَلَْتهُ فَ ََل تَ ْشَربَ َّن ِمْن َها قََِْرًة‬ ُ ‫ضَِنر ََل يَ ْشَر‬ ُ ُْ َ‫اَّللِ ع ي‬
ْ ‫ول الْ ُم‬ َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫صْي ق‬
ُ ‫ال َس ْع‬
ِ
ِ ‫ عن أَِِب ب‬،‫اشي‬
َ ْ َ ‫ الْ َعيَّ ن‬-33
(The book) ‘Al Ayyashi’ – from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The desperate one should not drink the wine because it will
not increase him except in evil. If he were to drink it, it would kill him, so you should not drink
even a drop from it’’.204
‫الر ْْحَ ِن َع ْن َعلِ ِي بْ ِن أَِِب ْحََْزَة َع ْن أَِِب‬

َّ ‫س بْ ِن َعْوُّب ِد‬ ْ ‫ َع ْن َعلِ ِي بْ ِن َح ِاُت َع ْن ُُمَ َّم ِد بْ ِن ُع َمَر َع ْن َعلِ ِي بْ ِن ُُمَ َّم ِد بْ ِن ِزََيد َع ْن أ‬،‫الْعِلَ ُل‬
ِ ْ ‫َْحَ َد بْ ِن الْ َف‬
َ ُ‫ضل َع ْن يُون‬
.ً‫ب ِمنْهُ قََِْرة‬ ِ ِِ ِ ِ
ْ ‫بَصْي مثْلَهُ َو فيه َو ْلَنَّهُ ِ ْن َش ِرَِبَا قَتَلَتْهُ فَ ََل يَ ْشَر‬
(The book) ‘Illal’ – from Ali Bin Hatim, from Muhammad Bin Umar, from Ali Bin Muhammad Bin Ziyad, from
Ahmad Bin Al Fazl, from Yunus Bin Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer,
201
202
203
204
Page 146 of 296

‘Similar to it, and in it, ‘And because if he were to drink it, it would kill him, so he should not
drink from it even a drop’’.205
.ً‫يدهُ ََِّل َعَِشا‬

ُ ‫ي ََل تَ ِز‬
َ ‫ َو ُرِو‬-34
And it is reported: ‘It will not increase him except in thirst’’.206
‫ث قال الصدوق رْحه هللا جاء ِذا اْلديث ِكذا كما أوردته و شرب اْلمر ِف حال اَلَِرار موُّباح مِلق مثل امليتة و الدم و ْلم اْلنزير و َِّنا أوردته‬
.‫ملا فيه من العلة و َل قوة َِل َهلل‬
Note: Then Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘This Hadeeth has come like
this, like what I have referred to it, and drinking the wine during a state of desperation is legal
absolutely, like the dead, and the blood, and pig meat, and rather I have referred it due to
what is in it from the reason, and there is no strength except with Allah-azwj’.
ِ َّ ‫الصْي ِد و الْ َع ِادي‬ ِ ِ َ َ‫اََُِّر َغْي َ و َل عاد ق‬ ِِ َِّ ‫ عن َْحَّ ِاد ب ِن عثْما َن عن أَِِب عوُّب ِد‬،‫اشي‬ ِ
‫س َْلَُما أَ ْن‬
َ ‫السار ُق لَْي‬ َ َّ ‫ب‬ ُ ‫ال الْوُّبَاغي طَال‬ َ َ ْ ْ ‫اَّلل ع ِِفقَ ْوله فَ َم ِن‬ َْ ْ َ َ ُ ْ ْ َ ‫ الْ َعيَّ ن‬-35
.‫اَُِنروا‬ ِ َّ‫اََُِّرا ِ ََل الْ َميْتَ ِة أَ ْن ََيْ ُك ََل َِا َو ََل َِي نل َْلَُما َما َِي نل لِلن‬
ْ ‫اس ِذَا‬ ْ ‫س َْلَُما ِذَا‬ ِ َّ ‫صرا ِمن‬ ِ
َ ْ‫الص ََلة َو لَي‬ َ َ َْ ُ‫ي‬
Al Ayyashi, from Hammad Bin Usman,
‘From Abu Abdullah-asws regarding His-azwj Words: But the one who is desperate, without
rebelling nor transgressing, [2:173], he-asws said: ‘The rebel is the seeking of the prey, and the
transgressor it the thief. It isn’t for them both to be shortening the Salat (in a journey), and it
isn’t for them, when they are desperate to the dead, that they should be eating it, nor is it
Permissible for them what is Permissible for the people when they are desperate’’. 207
‫َّم َو َْلْ َم ا ْْلِنْ ِزي ِر أَ ْن‬ ِ َّ ‫اَّلل عَّز و جل ََِّّنا حَّرم علَي ُكم الْميتةَ الَِِّ ماتَت حتْف أَنْ ِفها بِ ََل ذََحة ِمن حيث أ َِذ َن‬ ِْ ‫ تَ ْف ِسْي‬-36
َ َ‫ ق‬،‫اْل َم ِام‬
َ ‫اَّللُ ف َيها َو الد‬ ُ َْ ْ َ َ َ َ َ ْ َ َْ َ ُ ْ َ َ َ َ َ َ َ َُّ ‫ال‬ َ َ‫ال ع ق‬ ُ
َِّ ‫ون‬ِ ‫الذَئِ ِح و ِِي الَِِّ ي تَ ََّْرب ِِبا الْ ُكفَّار ِِبَس ِامي أَنْ َد ِاد ِِم الَِِّ َّاّتَ ُذوِا ِمن د‬
َّ َِّ ‫اَّللِ ما ذُكِر اسم َغ ِْي‬
ِ ‫اَّلل علَي ِه‬ ِ ِ ِ ِ ِ
‫اَّلل‬ ُ ْ َ ُ َ ُ َ ُ َ َ َ َ َ َْ ‫ن‬‫م‬ ْ ُ ْ َ َ َّ ْ َ َّ ‫ََيْ ُكلُوهُ َو ما‬
‫ْي‬ ‫غ‬ ‫ل‬ ‫ه‬ ‫ب‬ ‫ل‬ ُِ ‫أ‬
Tafseer Imam (Hassan Al-Askari-asws) – He-asws said: ‘Then Allahazwj Mighty and Majestic Said:
But rather, (it is) Prohibited upon you, the dead- which dies open-mouthed without having
been slaughtered from where Allahazwj Permitted with regards to it, and the blood, and flesh
of the swine – to be eating it, and whatever is dedicated with for other than Allah – what
the name of other than Allahazwj is mentioned over it from the slaughtered, and it is which the
Kafirs are drawing closer with by naming their rivals (Idols) which they are taking to from
besides Allahazwj.
ِ ‫ات َغْي َ و ِو َغْي َ ِعنْ َد َرورتِِه علَى ِمام ِ ًدى و َل عاد و ََل معتَد قَ َّوال َِلْوُّب‬
‫اط ِل ِِف‬ ِ ‫اََُِّر ِ ََل َشيء ِمن ِ ِذهِ الْمحَّرم‬ ْ ‫ال َعَّز َو َج َل فَ َم ِن‬
َ ُْ َ َ ُ َ َ َ َُ َ ُْ َ ُ َ َْ ََُ َ ْ ْ
‫ْي أ َََ َح لَ ُك ْم ِِف‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِِ
َّ ‫س ِب َمام فََل ْثَ َعلَْيه ِِف تَنَ ُاول َِذه ْاْلَ ْشيَاء َّن‬ ِ ِ ِ ‫نُوُّبَُّوةِ َم ْن لَْي‬
ِ
َ ‫َّار ل ُعيُوبِ ُك ْم أَين َها الْ ُم ْؤمنُو َن َرح ٌيم ب ُك ْم ح‬
ٌ ‫ور َست‬
ٌ ‫اَّللَ َغ ُف‬ َ ‫س بنَب َو ََل َم َامة َم ْن لَْي‬ َ
.‫الر َخ ِاء‬
َّ ُ َ َّ َ ‫ورِة َما‬
ِ
‫ِف‬ ‫ه‬ ‫م‬‫ر‬‫ح‬ َ ‫الضَُّر‬
205
206
207
Page 147 of 296

Then the Mighty and Majestic Said: But the one who is desperate – to something from these
Prohibitions, without coveting– and he is without a desire (for it) – during the necessity –
upon an Imamasws of Guidance, nor transgressing – nor giving significance by speaking with
the falsehood regarding a prophet-hood of the one who isn’t a Prophetas, or (speaking of)
Imamate of the one who isn’t an Imamasws, so there is no sin upon him – in taking these things,
Surely Allah is Forgiving, Merciful [2:173] – a Concealer of your faults, O you Momineen!
Heazwj is Merciful with you where Heazwj Permitted for you during the desperation what Heazwj
Prohibited during the ease’’.208
208
Page 148 of 296

‫ علل حترمي احملرمات من املأكوالت و املشروابت‬2 ‫ابب‬
CHAPTER 2 – REASON FOR THE PROHIBITION OF THE

PROHIBITED FROM THE FOODS AND THE DRINKS
‫ض ُل ِمْن َها‬
َ ْ‫اْلَ ْمَر َو ََل لَ َّذ َة أَف‬ َّ ‫ال َِلَ َحَّرَم‬
ْ ُ‫اَّلل‬ َ َْ َ‫اَّللِ ع ف‬
َّ ‫يق أ َََ َعْوُّب ِد‬ ِ ِ ‫ سَ ََل‬:‫ال‬
ُ ‫الزنْد‬ ِ ِ
َ َ َ‫ َع ْن ِ َشام بْ ِن ا ْْلَ َك ِم ق‬،‫اج‬
ِ ِ
ُ ‫ ْاْل ْحت َج‬-1
(The book) ‘Al Ihtijaj’ – from Hisham Bin Al Hakam who said, ‘
‘The atheist asked Abu Abdullah-asws. He said, ‘Why did Allah-azwj Prohibit the wine, and there
is no pleasure better than it?’
‫صيَةً ََِّل َركِوُّبَ َها َو ََل ُح ْرَمةً ََِّل انْتَ َه َك َها َو ََل‬
ِ ‫ف ربَّه و ََل ي ْ د ُك مع‬
ْ َ ُ َ َ ُ َ ُ ‫ب لُوُّبنهُ َو ََل يَ ْع ِر‬ َ ‫ْس ُك ِل َشر ََيِِْ َعلَى َشا ِرِِبَا َس‬
ِِ َّ ِ
ُ َ‫اعةٌ يُ ْسل‬ ُ ‫ال َحَّرَم َها ْلَِنَا أُنم ا ْْلَوُّبَائث َو َرأ‬
َ َ‫ق‬
ُ‫ث َما قَ َاده‬
ُ ْ‫اد َحي‬ ِ ِ ِ ِ
ُ َْ ْ‫السكَْرا ُن ِزَم ُامهُ بِيَد الشَّْيَِان ِ ْن أ ََمَرهُ أَ ْن يَ ْس ُج َد ل َْل َْو َاثن َس َج َد َو يَن‬
ِ َ‫اسةً ََِّل قََِعها و ََل ف‬
َّ ‫اح َشةً ََِّل أ ََات َِا َو‬ َ ََ َّ ‫َرِْحاً َم‬
He-asws said: ‘He-azwj Prohibited it because it is mother of the wickedness and chief of all evil.
There comes a time upon its drinker, his understanding is stripped away and he neither
recognises his Lord-azwj, nor leave any (act of) disobedience except he indulges in it, nor any
Prohibition except he violates it, nor any nearest kinship except he cuts it, nor any immorality
except he commits it, and the intoxicated one, his time is in the hand of Satan -la. If he-la
instructs him to prostrate to the Idols, he will prostrate, he will be led to wherever he-la may
lead him’.
‫وح‬ ِ َ َ‫ق‬
َ ‫َّم الْ َم ْس ُف‬
َ ‫ال فَل َم َحَّرَم الد‬
He said, ‘Why did He-azwj Prohibit the spilt blood?’
َّ ‫اْلنْ َسا َن ا ْْلُ َذ ُام يَ ُكو ُن ِم ْن أَ ْك ِل‬

‫الدِم‬ ِْ ‫صيب‬ِ ِ ِ ِ َ َ‫ق‬
ُ ُ‫ب الْ ُف َؤ َاد َر ْْحَتَهُ َو يُ َعف ُن الْوُّبَ َد َن َو يُغَْيُ اللَّ ْو َن َو أَ ْكثََر َما ي‬ ُ ‫ال ْلَنَّهُ يُوِر‬
ُ ُ‫ث الْ َْ َس َاوَة َو يَ ْسل‬
He-asws said: ‘Because it inherits the hardness and the heart is stripped of its mercy, and the
body will rot, and the colour would change, and most of the human beings having been
afflicted by the leprosy, it happened from consuming the blood’.
‫ال فََ ْك ُل الْغُ َد ِد‬

َ َ‫ق‬
He said, ‘So (what about) eating the glands?’
‫اْلُ َذ َام‬
ْ ‫ث‬ ُ ‫ال يُوِر‬
َ َ‫ق‬
He-asws said: ‘It inherits the leprosy’.
‫ال فَالْ َمْيتَةُ َِلَ َحَّرَم َها‬

َ َ‫ق‬
He said, ‘The dead, why did He-azwj Prohibit it?’
Page 149 of 296

‫يل َغ ْْيُ َم ِريء ِْل ََِّنَا يُ ْؤَك ُل َْلْ ُم َها بِ َد ِم َها‬ ِ ِ ِ ‫اَّلل علَي ِه و الْميتةُ قَ ْد ََج َد فِيها الدَّم و تَر‬
ٌ َْ‫اج َع ََل بَ َدِنَا فَلَ ْح ُم َها ث‬
ََ َُ َ َ
ِ
َْ َ َ ْ َ َّ ‫اس ُم‬ ْ ‫ْي َما يُ ْذ َكُر‬
َ َْ‫ال فَ ْرقاً بَْينَ َها َو ب‬
َ َ‫ق‬
He-asws said: ‘Differentiating between it and what the Name of Allah-azwj has been mentioned
upon, and the dead is such, the blood has frozen in it, and it returns to its body. So, its meat
would be heavy, not tasty (healthy), because its meat would be eaten with its blood’.
ٌ‫ك َمْيتَة‬
َّ َ‫ال ف‬
َ َ‫ق‬
He said, ‘The dead fish?’
ِ ِ ِ ‫ك ذَ َكاتُه ِخراجه حياً ِمن الْم ِاء ُثَّ ي ْ د ُك ح ََّّت ُيَُوت ِمن َذ‬
.‫ك ا ْْلََر ُاد‬
َ ‫س لَهُ َد ٌم َو َك َذل‬ َ ‫ات نَ ْف ِس ِه َو َذل‬
َ ‫ك أَنَّهُ لَْي‬ ْ َ َ َُ َ َ َ ُ ُ َْ ُ َّ ‫ال ِ َّن‬
َ ‫الس َم‬ َ َ‫ق‬
He said, ‘The fish, its purity is its being extracted alive from the water, then it is left until it
dies from itself, and that is because there is no blood for it, and like that are the locusts’’. 209
‫اب َع ْن ُُمَ َّم ِد بْ ِن‬ ِ ََِّ‫ْي بْ ِن أَِِب ا ْْل‬ِ ْ ‫الصفَّا ِر َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬ ِ ِ‫وق عن ُُم َّم ِد ب ِن ا ْْلس ِن ب ِن الْول‬
َّ ‫يد َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن‬ ِ َّ ِ‫ ل‬،‫ و الْمجالِس‬،‫ الْعِلَل‬-2
َ َ ْ َ َ ْ َ ْ َ ‫لص ُد‬ ُ ََ َ ُ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
‫اْلَ ْمَر‬ ‫و‬ ‫ر‬ ‫ي‬
‫ز‬ ‫ن‬ ‫ْل‬ ‫ا‬ ‫م‬ ‫ْل‬ ‫و‬ ‫َّم‬
‫الد‬ ‫و‬
ْ َ ْ ْ َ َْ َ َ َ َ َْ َ ْ َُّ َ َّ َ َ ‫ة‬ ‫ت‬‫ي‬ ‫م‬ ‫ل‬ ‫ا‬ ‫اَّلل‬ ‫م‬‫ر‬‫ح‬ ‫َل‬ ‫ع‬ ‫ر‬ ‫اق‬ ‫وُّب‬ ‫ل‬ ‫ا‬ ‫ي‬ ‫ل‬ ‫ع‬ ِ
‫ن‬
َْ َ ْ َّ َُ َ ْ َ‫ب‬ ‫د‬ ‫م‬ ‫ُم‬ ‫ر‬‫ف‬ ‫ع‬ ‫ج‬ ِ
‫َِب‬‫ْل‬ ‫ت‬ُ ْ ُ َ َ ْ َ َ ُ ْ َّ َ‫يل بْ ِن بَِزيع َع ْن ُُم‬
‫ل‬ ‫ق‬ : ‫ال‬ ‫ق‬ ‫يه‬ ‫ب‬َ‫أ‬ ‫ن‬ ‫ع‬ ‫ر‬‫اف‬ ‫ذ‬ ‫ع‬ ِ
‫ن‬ ‫ب‬ ‫د‬ ‫م‬ َ ‫ْسَاع‬
(The books) ‘Al Ilal’ and ‘Al Majaalis’ of Al Sadouq – from Muhammad Bin Al-Hassan Bin Al Waleed, from
Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin
Ismail Bin Bazie, from Muhammad Bin Uzafir, from his father who said,
‘I said to Abu Ja’far Muhammad-asws Bin Ali Al Baqir-asws, ‘Why did Allah-azwj Prohibit the dead,
and the blood, and the pig meat, and the wine?’
‫يما َحَّرَم َعلَْي ِه ْم َو لَ ِكنَّهُ َعَّز َو َج َّل َخلَ َق‬ِ ِ ِ َ ِ‫ك علَى ِعوُّب ِادهِ و أَح َّل َْلم ما ِسوى ذَل‬ ِ ِ َّ ‫ال ِ َّن‬
َ ‫َح َّل َْلُْم َو ََل ُزِْد ف‬
َ ‫يما أ‬َ ‫ك م ْن َر ْغوُّبَة ف‬ َ َ ُْ َ َ َ َ َ ‫اَل ََلْ ُيَرْم ذَل‬ َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬ َ َْ َ‫ف‬
ِ ِ ِ
ِ ُْ َ‫ا ْْل ْلق و علم ما ت‬
ُ‫اِ ْم َعْنه‬ ُ َ‫َحلَّهُ َْلُْم َو أ َََ َحهُ َو َعل َم َما ي‬
ُ ‫ضنرُِ ْم فَنَ َه‬ َ ََ‫صل ُح َها ف‬ْ ُ‫وم بِه أَبْ َدا ُِنُ ْم َو َما ي‬
ُ َََ َََ
He-asws said: ‘Allah-azwj Blessed and Exalted did not Prohibit that upon His-azwj servants and
Permitted for them what is besides that out of desire regarding what He -azwj had Permitted
for them, nor abstention regarding what He-azwj had Prohibited upon them, but He-azwj, Mighty
and Majestic, Created the creatures and Knows what their bodies would be stand with, and
be healthy by it, so He-azwj Permitted for them and Legalised it, and Knows what would be
harming them, so He-azwj Forbade them from it.
ِ ِ ِ
َ ‫َحلَّهُ لَهُ بَِْ ْد ِر الْوُّبُلْغَ ِة ََل َغ ِْْي ذَل‬
‫ك‬ ِِ ِ ْ ‫َحلَّهُ لِلْ ُم‬
ُ ُْ َ‫ضَِ ِر ِِف الْ َوقْت الَّذي ََل ي‬
َ ََ‫وم بَ َدنُهُ ََّل به ف‬ َ ‫ُثَّ أ‬
Then He-azwj Legalised it for the desperate one during the time in which his body would not be
standing except by it, so He-azwj Permitted it for him with a measure of adequacy, not other
than that’.
ً‫وت آكِ ُل الْ َمْيتَ ِة ََِّل فَ ْج َة‬ ِ ِ ‫ال ع أ ََّما الْميتةُ فَِإنَّه ََل ي نَل أ‬
ُ َُ‫ت قُ َّوتُهُ َو انْ ََِْ َع نَ ْسلُهُ َو ََل ُي‬
ْ َ‫ف بَ َدنُهُ َو أُوِن‬ َ ‫َح ٌد مْن َها ََِّل‬
َ ‫َ ُع‬ َ ْ َ ْ ُ َْ َ َ َ‫ُثَّ ق‬
209
Page 150 of 296

Then he-asws said: ‘As for the dead, verily no one will attain from it except it would weaken his
body and diminish his strength, and cut off his lineage (impotency), and the eater of the dead
will not be dying except suddenly.
ِ ‫يم ِه و ََل ي ْؤمن علَى من‬

ِِ ِ َّ ‫الرأْفَِة و‬ ِ ِ
ُ‫صحوُّبَه‬
َ ْ َ َ ُ َ ُ َ ‫الر ْْحَة ُثَّ ََل يُ ْؤَم ُن َعلَى َْح‬ َ َّ َ‫ب َو قَ َسا َوةَ الْ َْلْب َو قلَّة‬ ُ ‫َص َفَر َو يُوِر‬
َ َ‫ث الْ َكل‬ ُ ‫َّم فَإِنَّهُ يُوِر‬
ْ ‫ث أَ ْكلُهُ الْ َماءَ ْاْل‬ ُ ‫َو أ ََّما الد‬
And as for the blood, it would inherit its consumer the yellow water, and inherit the severe
thirst, and hardness of the heart, and scarcity of the kindness and the mercy. Then there
would be no safety upon his intimate one, nor any safety upon the one who accompanies
him.
َّ ‫نب ُثَّ َِنَى َع ْن أَ ْك ِل الْ َمثُلَ ِة لِ َكْي ََل يُْنتَ َف َع ِِبَا َو ََل يُ ْستَ َخ‬
‫ف‬ ِ ‫اَل مس َخ قَوماً ِِف صور َش ََّّت ِمثْ ِل ا ْْلِْن ِزي ِر و الْ ِْرِد و الد‬
َ ْ َ َُ َّ ‫َو أ ََّما َْلْ ُم ا ْْلِْن ِزي ِر فَِإ َّن‬
ْ َ َ َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬
‫بِ ُع ُْوبَتِ َها‬
And as for the meat of the pig, Allah-azwj Blessed and Exalted had Morphed a people in various
images, like the pig, and the monkey, and the bear. Then He-azwj Forbad from eating the like
lest it would be benefitted with, and His-azwj Punishment would not be feared.
‫َو أ ََّما ا ْْلَ ْمُر فَِإنَّهُ َحَّرَم َها لِِف ْعلِ َها َو فَ َس ِاد َِا‬
And as for the wine, He-azwj Prohibited it due to its work (effects) and its corruption’.
ِ ‫الدم ِاء و رُك‬

ِ ِ ِ ِِ ِ َ ‫اش َو يَ ْه ِد ُم ُمروءَتَهُ َو ََْت ِملُهُ َعلَى الت‬ ِ ِ ِِ ِ
ِ ‫وب‬
‫الزََن َح ََّّت ََل يُ ْؤَم َن‬ ُ َ َ ‫َّج نسر َعلَى الْ َم َحارم م ْن َس ْفك‬ ُ َ ‫ال ع ِ َّن ُم ْدم َن ا ْْلَ ْم ِر َك َعابد َوثَن َو يُوِرثُهُ اَل ْرت َع‬
ِ ِ
َ ‫ب َعلَى ُحَرِم ِه َو ُِ َو ََل يَ ْعْ ُل ذَل‬
.‫يد َشا ِرَِبَا ََِّل ُك َّل َشر‬
ُ ‫ك َو ا ْْلَ ْمُر ََل تَ ِز‬ ِ ِ ِ
َ ‫ذَا َسكَر أَ ْن يَث‬
Then he-asws said: ‘The one habitual of the wine is like a worshipper of an idol, and he would
inherit the trembling, and his manhood would be demolished, and it would carry him upon
being audacious upon the Prohibitions – from shedding the blood, and indulging in the
adultery, until there would be no safety when he is intoxicated, that he might leap upon his
sanctimonious ones and he would mind that, and the wine will not increase its drinker except
in every evil’’.210
ِ َْ ْ‫اس ع ِن ال‬
‫اس ِم بْ ِن‬ ِ ِ ِ ِ ِ ِِ ‫اَّللِ الْ ُك‬
َّ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن ُُمَ َّم ِد بْ ِن أَِِب َعْوُّب ِد‬
ْ ‫ َع ْن َعلِ ِي بْ ِن أ‬،‫ َو الْعِلَ ُل‬،‫ الْ ُعيُو ُن‬-3
َ ِ َّ‫يل الََْْبَمك ِي َع ْن َعل ِي بْ ِن الْ َعوُّب‬
َ ‫وِف َع ْن ُُمَ َّمد بْ ِن ْسَاع‬
‫َربِيع‬
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Abu Abdullah
Al Kufy, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Al Abbas, from Al Qasim Bin Rabie.
ُ َّ‫الدق‬
‫اق َو ُُمَ َّم ُد بْ ُن‬ ْ ‫ال َو َح َّدثَنَا َعلِ ني بْ ُن أ‬
َّ ‫َْحَ َد‬ َ َ‫وِف َع ْن ُُمَ َّم ِد بْ ِن ِسنَان ق‬ ِِ ‫اجيلَ َويِْه َع ْن َع ِم ِه َع ْن ُُمَ َّم ِد بْ ِن َعلِي الْ ُك‬
ِ ‫ون عن ُُم َّم ِد ب ِن علِي م‬
َ َ ْ َ ْ َ ُ‫َو َرَوى ِِف الْ ُعي‬
ِ
‫يل َع ْن َعلِ ِي‬ ِ ِ ِ
َ ‫وِف َع ْن ُُمَ َّمد بْ ِن ْسَاع‬ ِِ ‫اَّللِ الْ ُك‬
َّ ‫ب َر َِ َي ا ََّّللُ َعنْ ُه ْم َع ْن ُُمَ َّم ِد بْ ِن أَِِب َعْوُّب ِد‬ ِ ِ ِ
ُ ‫ْي بْ ُن بْ َراِ َيم الْ ُم َكت‬
ُ ْ ‫اْلُ َس‬
ْ ‫اق َو‬ ُ ‫اَّللِ الْ َوَّر‬
َّ ‫السنَ ِانن َو َعلِ ني بْ ُن َعْوُّب ِد‬
ِ ‫َْح َد‬
َْ ‫أ‬
ِ ِ
‫الربِي ِع َع ْن ُُمَ َّمد بْ ِن سنَان‬ ِ
َّ ‫اس َع ِن الْ َْاس ِم بْ ِن‬ ِ َّ‫بْ ِن الْ َعوُّب‬
And it is reported in Al Uyou from Muhammad Bin Ali Majaylawiya, from his uncle, from Muhammad Bin Ali Al
Kufy, from Muhammada Bin Sinan who said, ‘And it is narrated to us by Ali Bin Ahmad Al Daqqaq, and
210
Page 151 of 296

Muhammad Bin Ahmad Al Sinany, and Ali Bin Abdullah Al Warraq, and Al Husayn Bin Ibrahim Al Mukattib, may
Allah-azwj be Pleased with them, from Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ismail, from
Ali Bin Al Abbas, from Al Qasim Bin Al Rabie, from Muhammad Bin Sinan.
ِ ‫اَّللِ الَْبقِي و علِي بن ِعيسى الْمجا ِور ِِف مس ِج ِد الْ ُكوفَِة و ُُم َّم ُد بن موسى الَْبقِي عن علِ ِي ب ِن ُُم َّمد م‬
‫اجيلَ َويِْه َع ْن‬ ِ ْ ‫َو َحدَّثَنَا َعلِ ني بْ ُن أ‬
َ َ ْ َ ْ َ ‫َ َ ْ ُ ُ َ َْ ن‬ ْ َ ُ َ ُ َ ُ ْ ‫َْحَ َد بْ ِن أَِِب َعْوُّبد َّ َْ ن َ َ ن‬
‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن َخالِد َع ْن أَبِ ِيه َع ْن ُُمَ َّم ِد بْ ِن ِسنَان‬
ْ‫أ‬
And it is narrated to us by Ali Bin Ahmad Bin Abu Abdullah Al Barqy, and Ali Bin Isa Al Mujawir in the Masjid of
Al Kufa, and Muhammad Bin Musa Al Barqy, from Ali Bin Muhammad Majaylawiya, from Ahmad Bin Muhammad
Bin Khalid, from his father, from Muhammad Bin Sinan.
َّ ‫ب ِلَْي ِه َحَّرَم ا ْْلِْن ِز َير ِْلَنَّهُ ُم َش َّوهٌ َج َعلَهُ َعَّز َو َج َّل ِعظَةً لِلْ َخلْ ِق َو ِع ْ ََبًة َو َّتْ ِويفاً َو َدلِ ًيَل َعلَى َما ُم ِس َخ َعلَى ِخلْ َْتِ ِه َو ِْل‬
‫َن ِغ َذاءَهُ أَقْ َذ ُر‬ َ َ‫َا ع أَنَّهُ َكت‬ ِ ‫َع ِن‬
َ ‫الر‬
‫ْاْلَقْ َذا ِر َم َع ِعلَل َكثِ َْية‬
From Al-Reza-asws, he-asws wrote to him (Muhammad Bin Sinan): ‘The pig is Prohibited because
it is deformed (morphed). The Mighty and Majestic Made it an exhortation for the people and
a lesson (to be learned), and a scare, and evidence upon what had been morphed upon His -azwj
creatures, and because its feed is filthiest of the filth, with a lot of illnesses.
‫ان لِيَ ُد َّل َعلَى‬ ِ ِ ِ ِِ

ِ ‫اْلنْس‬ ِِ ‫ك حَّرم الْ ِْرد ِْلَنَّه م ِسخ ِمثْل ا ْْلِنْ ِزي ِر جعل ِعظَةً و ِعَبةً لِلْخلْ ِق دلِ ًيَل علَى ما م ِسخ علَى ِخلْ َْتِ ِه و ص‬
َ ْ ‫ورته َو َج َع َل فيه شْوُّبهاً م َن‬
َُ َ َ َ ُ َ َ َ َ َْ َ َ ََ َ َ ُ ُ َ ْ َ َ َ ‫َو َك َذل‬
ِ
ِ ‫ض‬
‫وب َعلَْي ِه ْم‬ ِ
ُ ‫أَنَّهُ م َن ا ْْلَْل ِق الْ َم ْغ‬
And like that He-azwj Prohibited the monkey, because it has been morphed like the pig, Made
as an exhortation and a lesson for the people evidencing upon what has been morphed upon
His-azwj creatures, and its image, and He-azwj a resemblance from the human being in it in order
to indicate upon that it is from the creatures Angered upon’.
ً‫َّحلِ ِيل َو فَ ْرقا‬ ِ ِ ‫اَّلل عَّز و ج َّل أَ ْن َُيعل الت‬

ْ ‫َّسميَةَ َسوُّبَوُّباً للت‬
ْ َ َْ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ‫و َكت‬
َ َ َ َُّ ‫ب لَْيه أَيْضاً م ْن َج َواب َم َسائله ُح ِرَمت الْ َمْيتَةُ ل َما ف َيها م ْن فْ َساد ْاْلَبْ َدان َو ْاْلفَة َو ل َما أ ََر َاد‬ ََ َ
ِ‫اْل ََل ِل و ا ْْلرام‬
ََ َ َْ ‫ْي‬ َ َْ‫ب‬
And he-asws wrote to him as well in answer to his question: ‘The dead have been Prohibited
due to what is in it from the spoilage of the bodies, and the afflictions; and (because) Allah-azwj
Mighty and Majestic Wanted to Make the Naming (during slaughter) as a cause for the
permissibility, and a differentiation between the Permissible and the Prohibited.
ِ ِ ِ
‫ث الْ َْ ْس َوَة‬ ْ ُ‫يح َو يُ ِسيء‬
ُ ‫اْلُلُ َق َو يُوِر‬ ِ ‫نت‬
َ ‫الر‬
ِ ِ
ُ َ‫َص َفَر َو يُْوُّبخُر الْ َف َم َو يُن‬ ُ ‫َّم َكتَ ْح ِرِمي الْ َميْتَ ِة ل َما ف ِيه ِم ْن فَ َس ِاد ْاْلَبْ َد ِان َو ْلَنَّهُ يُوِر‬
ْ ‫ث الْ َماءَ ْاْل‬ َ ‫اَّللُ َعَّز َو َج َّل الد‬
َّ ‫َو َحَّرَم‬
ِ ‫الر ْْح ِة ح ََّّت ََل ي ْؤمن أَ ْن ي ْتل ولَ َده و والِ َده و‬ ِ َّ َ‫ب و قِلَّة‬ ِ ِ
ُ‫صاحوُّبَه‬َ َ ُ َ َ ُ َ َُ َ ََ ُ َ َ َّ ‫الرأْفَة َو‬ َ ْ‫للْ َْل‬
And Allah-azwj Mighty and Majestic Prohibited the blood, like Prohibition of the dead, due to
what is in it from the spoiling of the bodies, and because it inherits the yellow water, and
vapour of the mouth, and stinky smell, and evil manners, and it inherits the hardness of the
heart, and scarcity of the kindness and the mercy, until there would be no safety that he might
kill his son and his father and his companion.
.‫اح َدةٌ ِْلَنَّهُ َُْي ِري ََْمَر َاِا ِِف الْ َف َس ِاد‬
ِ ‫َن ِعلَّته و ِعلَّةَ الدَِّم و الْميت ِة و‬
َ َْ َ َ
ِ ِ ِ ِ ِ ِ َ ‫الِح‬
َ ُ َ َّ ‫ال ل َما فيه م َن الدَّم َو ْل‬
ِ
َ ‫َو َحَّرَم‬
Page 152 of 296

And the spleen is Prohibited due to what is in it from the blood, and because its reasons and
reason of the blood and the dead is one, because it flows their flow in the spoiling (of the
bodies)’’.211
ِِ َّ ‫اَل ََلْ يُوُّبِ ْح أَ ْك ًَل َو ََل ُش ْرًَ ََِّل َما فِ ِيه ِم َن الْ َمْن َف َع ِة َو‬ ِ ُ‫ فِْه‬-4
ُ َ‫الص ََل ِح َو ََلْ ُيَ ِرْم ََِّل َما فيه الضََّرُر َو التَّل‬
‫ف‬ َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬
َّ ‫َن‬َّ ‫اَّللُ أ‬
َّ ‫ك‬ َ ُ‫ال ع ْاعلَ ْم يَْر َْح‬
َ َ‫ ق‬،‫َا‬
َ ‫الر‬
‫اد‬
ُ ‫َو الْ َف َس‬
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know, may Allah-azwj have Mercy on you, that
Allah-azwj Blessed and Exalted did not Legalise any food, nor any drink, except for what is in it
from the benefits and the health, and did not Prohibit except for what is in it from the harm
and the spoilage, and the corruption.
ِ ‫اْلِنْ ِزي ِر و ِذي ََنب ِمن‬ ِ ِ ِ ِ ِ ِ ِ ِ‫ضر ي ْذ‬ ِ ِ ِ ِِ ِ ِ ِ ِ

‫السوُّبَ ِاع‬ َ َ ْ ‫ب َلْ ُْ َّوة أ َْو قَاتل فَ َحَر ٌام مثْ ُل ال نس ُموم َو الْ َميْتَة َو الدَّم َو َْلِْم‬
ُ َ َ ‫فَ ُك نل ََنفع ُم َْو للْج ْسم فيه قُ َّوةٌ للْوُّبَ َدن فَ َح ََل ٌل َو ُك نل ُم‬
ِ‫ك الَّ ِذي ََل فُلُوس لَهُ فَ َحر ٌام ُكلنهُ ََِّل ِعْن َد الضَّرورة‬
ِ ‫السم‬ ِ ِ ‫و ِْْلَب ِمن الَِّ ِْي و ما ََل قَانِصةَ لَه ِمْنها و ِمثْل الْوُّبي‬
َُ َ َ ْ ‫ض ِذ‬
َ َّ ‫استَ َوى طََرفَاهُ َو‬ َْ ُ َ َ ُ َ َ َ ْ َ َ
Thus, every benefit strengthening for the body in it is strength for the body, it is Permissible,
and every harmful going away with the strength, or fatal, it is Prohibited, like the poisons, and
the dead, and the blood, and meat of the pig, and ones from the predators with the fangs,
and from the birds with claws, and from them what does not have a gizzard for it, and like the
eggs when its sides are even (circular), and the fish which does not have scales for it, so it is
Prohibited, all of it, except during the desperation.
ً‫ص َوِرَِا ُم ُسوخا‬

ُ ‫َّل َعلَى‬
َ ‫َسَ ُاؤهُ َمث‬
ْ‫تأ‬ْ ‫َّس‬ َّ ‫وخ الََِْبيَِّة َو الْوُّبَ ْح ِريَِّة َما فِ َيها ِم َن الضََّرِر لِلْ ِج ْس ِم ِْل‬
َ ‫َن ا ََّّللَ تَ َْد‬ ِ ‫ي ََْمَراهُ ِم ْن َسائِِر الْ ُم ُس‬
َ ‫ُج ِر‬
ِ ِ
ْ ‫َو الْعلَّةُ ِِف ََْت ِرِمي ا ْْل ِر ِي َو َما أ‬
‫ف ِبِِثْلِ ِه‬
َّ ‫فََ ََر َاد أَ ْن ََل يُ ْستَ َخ‬
And the reason in Prohibition of the catfish and whatever flows its flow from rest of the
morphed (creatures) of the land and sea, (is due to) what is in it from the harm to the body,
because Allah-azwj, Holy are His-azwj Names, Resembled the morphed ones upon their images,
so He-azwj Wanted that the likes of it should not be taken lightly.
ُ ‫ب َو يُوِر‬
َ‫ث الدَّاءَ الدنبَْيلَة‬ ِ ‫ث الْ َكلَب و موت الْ َفجََةِ و ْاْلَ ْكلَ ِة و الد‬
ُ ‫َو الْ َمْيتَةُ تُوِر‬
َ ْ‫َّم يُْسي الْ َْل‬
ُ َ َ ْ َ َْ َ َ
And the dead inherits the severe thirst, and the sudden death, and the eating and the blood
hardens the heart, and inherits the disease empyema.
ِِ ِ ِ ِِ ِ ‫اَّللِ و ي َْ ِر‬ ِ ِ ِ ِ ْ‫ث قَساوةَ الْ َْل‬ِ ِ

‫يس‬
َ ‫ب م ْن َس َخِه َو ُِ َو م ْن َشَراب بْل‬ ْ ‫ب َو يُ َس ِوُد ْاْل‬
ُ ُ َ َّ ‫َسنَا َن َو يُْوُّبخُر الْ َف َم َو يُوُّبَع ُد م َن‬ َ َ ُ ‫وم فَ َْاتلَةٌ َو ا ْْلَ ْمُر تُور‬
ُ ‫َو أ ََّما ال نس ُم‬
And as for the fatal poisons, and the win inherits hardness of the heart, and darkens the teeth,
and vapours the mouths (bad smell), and distances from Allah-azwj and draw near to His-azwj
Wrath, and it is from the drink of Iblees-la.
.‫ب ا ْْلَ ْم ِر َك َعوُّبَ َدةِ أ َْو َاثن ُْي َشُر يَ ْوَم الْ ِْيَ َام ِة َم َع فِْر َع ْو َن َو َِ َاما َن‬
ُ ‫اْلَ ْم ِر َم ْل ُعو ٌن َشا ِر‬
ْ ‫ب‬ ُ ‫ال ص َشا ِر‬
َ َ‫َو ق‬
211
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And he-saww said: ‘Drinker of the wine is accursed! A drinker of the wine would be like a
worshipper of idols on the Day of Qiyamah, along with Pharaoh -la and Haman-la’’.212
‫ب‬َ َ‫ َكت‬:‫ال‬ َ َ‫الربِي ِع َع ْن ُُمَ َّم ِد بْ ِن ِسنَان ق‬ ِ َْ ْ‫اس ع ِن ال‬

َّ ‫اس ِم بْ ِن‬ ِ
َ ِ َّ‫يل َع ْن َعل ِي بْ ِن الْ َعوُّب‬
ِ ِ ِ َِّ ‫َْح َد عن ُُم َّم ِد ب ِن أَِِب عوُّب ِد‬
َ ‫اَّلل َع ْن ُُمَ َّمد بْ ِن ْسَاع‬ َْ
ِ
ْ َ ْ َ َ ْ ‫ َع ْن َعل ِي بْ ِن أ‬،‫ الْعلَ ُل‬-5
ِ
‫اجةُ الَِِّ ََل يَ ْستَغْنُو َن َعنْ َها َو‬ ِِ ِ ِ ِ ِ َ ‫اَّلل تَوُّبارَك و تَع‬ ِ ِ ِ ِ ِ َ‫َا ع فِيما َكت‬ ِ ‫ِلَْي ِه‬
َ َ‫ص ََل ُح الْعوُّبَاد َو بَ َْ ُاؤُِ ْم َو َْلُْم لَْيه ا ْْل‬َ ‫اَل فَفيه‬ َ َ َ َ َُّ ‫َح َّل‬ َ ‫ب لَيْه م َن الْعلَ ِل ََّن َو َج ْد ََن ُك َّل َما أ‬َ َ َ ‫الر‬
‫اعياً ِ ََل الْ َفنَ ِاء َو ا ْْلَََل ِك‬
ِ ‫وج ْد ََن الْمحَّرم ِمن ْاْلَ ْشي ِاء ََل حاجةَ لِلْعِوُّب ِاد ِلَي ِه و وج ْد ََنه م ْف ِسداً د‬
َ ُ ُ ََ َ ْ َ َ َ َ َ ََُ ََ
(The book) ‘Al Ilal’ – from Ali Bin Ahmad, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from
Ali Bin Al Abbas, from Al Qasim Bin Al Rabie, from Muhammad Bin Sinan who said,
‘Al-Reza-asws wrote to him (Muhammad Bin Sinan). Among what he-saww wrote from the
reasons: ‘We-asws find all what Allah-azwj Blessed and Exalted has Permitted, in it is health of
the servants and their remaining (alive), and for them there is the need to it which they cannot
be needless from it; and we-asws find the Prohibited things, there is no need for the servants
to it, and we-asws find it being a spoiler, calling to the annihilation and the destruction.
‫اْلِنْ ِزي ِر ِذَا‬

ْ ‫َح َّل ِم َن الْ َمْيتَ ِة َو الدَِّم َو َْلِْم‬ ِ ِ ِ َّ ‫اج ِة لِ َما فِ ِيه ِم َن‬ ِ
َ ‫الص ََل ِح ِِف ذَل‬
َ ‫ك الْ َوقْت نَظ َْي َما أ‬ َ َ‫ض َما َحَّرَم ِِف َوقْت ا ْْل‬
َ ‫َح َّل بَ ْع‬
َ ‫اَل قَ ْد أ‬
َ ‫ُثَّ َرأَيْنَاهُ تَوُّبَ َارَك َو تَ َع‬
ِ‫الص ََل ِح و الْعِصم ِة و دفْ ِع الْموت‬ ِ ِ ِ ِ ْ ‫اََُِّر ِلَي ِه الْم‬
ْ َ َ َ َ ْ َ َّ ‫ك الْ َوقْت م َن‬ َ ‫ضَِنر ل َما ِِف َذل‬ ُ ْ ْ
Then the Blessed and Exalted has Shown us that He-azwj has Permitted some of what He-azwj
Prohibited during a time of need due to what is in it from the health during that time, a patch
of what He-azwj has Permitted from the dead, and the blood, and pig meat, when the desperate
one is desperate to it, due to when there is health and the protection during that time, and
repellent of the death.
.‫صلَ َح ِة لِ َْلَبْ َد ِان َو َحَّرَم َما َحَّرَم لِ َما فِ ِيه ِم َن الْ َف َسا ِد‬ ِ ِِ ِ ِ
ْ ‫يل َعلَى أَنَّهُ ََلْ ُي َّل َما ُي نل ََِّل َما فيه م َن الْ َم‬
ِ
ُ ‫ف الدَّل‬
َ ‫فَ َكْي‬
So how (wonderful) is the evidence upon that upon that He -azwj did not Permit what He-azwj
Permitted except for what was in it from the betterment of the bodies and Prohibited what
He-azwj Prohibited due to what was in it from the spoilage’’.213
212
213
Page 154 of 296

‫ ما حيل من الطيور و سائر احليوان و ما ال حيل‬3 ‫ابب‬
CHAPTER 3 – WHAT IS PERMISSIBLE FROM THE BIRDS AND

REST OF THE ANIMAL AND WHAT IS NOT PERMISSIBLE
‫اْلَ َك ِم بْ ِن ِم ْس ِكْي َع ْن أَِِب َسعِيد‬
ْ ‫اب َع ِن‬ ِ ْ ‫الصفَّا ِر َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
ِ ََِّ‫ْي بْ ِن أَِِب ا ْْل‬ َّ ‫اْلَ َس ِن‬ ِ ِ‫ عن ُُم َّم ِد ب ِن ا ْْلس ِن ب ِن الْول‬،‫ال‬
ْ ‫يد َع ْن ُُمَ َّم ِد بْ ِن‬ ِ
َ َ ْ ََ ْ َ َْ ُ ‫ص‬ َ ‫ ا ْْل‬-1
ِ ِ ِ ْ ‫ س َلَِن رجل ِمن أ‬:‫ال‬
ََُ
َّ ‫س فَََتَ َو‬ ْ ‫وم ِذَا َزالَت الش‬
ُ ‫َّم‬ ُ ُ‫ت أَق‬ ُ ْ‫َح َفظَهُ فَ َكا َن ِ ََل َجانِب َديٌْر فَ ُكن‬ ْ ‫وم لَهُ ِِف بَيْ َدر َو أ‬ َ ُ‫َص َحابنَا أَ ْن أَق‬ ْ ٌ ُ َ َ َ َ‫الْ ُم َكا ِري َع ْن َسلَ َمةَ بَيَّ ِاع ا ْْلََوا ِري ق‬
‫صلِ َيها‬
َ ُ‫َحداً ي‬ َ ‫صلي فَ َما أ ََرى أ‬
ِ ُ‫الص ََلةُ الَِِّ ت‬
َ َّ ِ‫ال َما َِ ِذه‬ َ َْ َ‫ات يَ ْوم ف‬ ِ ‫وأ‬
َ َ‫ُصلي فَنَ َاد ِان الدَّيْ َرِانن ذ‬َ َ
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al
Saffar, from Muhammad in Al Husayn bin Abu Al Khattab, from Al Hakam Bin Miskeen, from Abu Saeed Al
Mukary, from Salama Baya Al Jawady who said,
‘A man from our companion asked me to stay for him in Beydar and guard it. There was a
monastery to my side. I was staying when the sun set, so I performed wud’u and prayed Salat.
One day a monk called out to me. He said, ‘What is this Salat which you are praying? I have
not seen anyone praying it (like that)!’
‫ت نَ َع ْم‬ ِ َ َْ َ‫اَّللِ ص ف‬ ِ ‫فَ ُْلْت أَخ ْذ ََنِا َع ِن اب ِن رس‬

ُ ْ‫ال َو َعاَلٌ ُِ َو فَ ُْل‬ َّ ‫ول‬ َُ ْ َ َ ُ
I said, ‘We found it from a son-asws of Rasool-Allah-saww!’ He said, ‘And he-asws is

knowledgeable?’ I said, ‘Yes’.
ِ ‫ي َش ْيء َْيُرُم ِمنْهُ َو َع ِن الَِِّْْي أَ ن‬ ِ ‫السم‬ ِ ِ ‫صال َع ِن الْوُّبَْي‬ ِ ِ

ُ‫ي َش ْيء َْيُرُم منْه‬ ‫ك أَ ن‬ َ َّ ‫ي َش ْيء َْيُرُم منْهُ َو َع ِن‬
‫ض أَ ن‬ َ ‫ال َسلْهُ َع ْن ثَََلث خ‬
َ َْ َ‫ف‬
He said, ‘Ask him-asws about three characteristics – about the egg, which thing from it is
Prohibited, and about the fish, which thing is Prohibited from it, and about the bird, which
thing is Prohibited from it?’
‫ال َو َما ِِ َي‬

َ َ‫صال ق‬ ِ ِ
َ ‫ك َع ْن ثَََلث خ‬ ْ ‫ت لَهُ ِ َّن َر ُج ًَل َس َلَِن أَ ْن أ‬
َ َ‫َس َل‬
َِّ ‫ال فَحججت ِمن سن ِِ فَ َدخلْت علَى أَِِب عوُّب ِد‬
ُ ْ‫اَّلل ع فَ ُْل‬ َْ َ ُ َ َ َ ْ ُ ْ َ َ َ َ‫ق‬
He (the narrator) said, ‘I performed Hajj in my year and entered to see Abu Abdullah -asws. I
said to him-asws, ‘A man has asked me to ask you-asws about three characteristics’. He-asws said:
‘And what are these?’
ِ ‫ي َش ْيء َْيُرُم ِمنْهُ َو َع ِن الَِِّْْي أَ ن‬ ِ ‫السم‬ ِ ِ ْ‫ال ِِل َسلْهُ َع ِن الْوُّبَي‬

ُ‫ي َش ْيء َْيُرُم منْه‬ ‫ك أَ ن‬ َ َّ ‫ي َش ْيء َْيُرُم منْهُ َو َع ِن‬
‫ض أَ ن‬ َ َ‫ت ق‬
ُ ْ‫قُل‬
I said, ‘He said to me, ‘Ask him-asws about the egg, which thing is Prohibited from it, and about
the fish, which thing is Prohibited from it, and about the bird, which thing is Prohibited from
it’’.
ِ ِ َّ ‫استِ ِه فَ ََل ََْ ُكلْهُ َو أ ََّما‬ ِ ‫ف رأ‬

َ ‫ك فَ َما ََلْ يَ ُك ْن لَهُ ق ْشٌر فَ ََل ََْ ُكلْهُ َو أ ََّما الَِّْْيُ فَ َما ََلْ تَ ُك ْن لَهُ قَان‬
ُ‫صةٌ فَ ََل ََْ ُكلْه‬ ُ ‫الس َم‬ َ َ ْ ‫ض ُك نل َما ََلْ تَ ْع ِر‬
ْ ‫ْسهُ م ِن‬ ُ ‫ال قُ ْل لَهُ أ ََّما الْوُّبَْي‬
َ َْ َ‫ف‬
He-asws said: ‘Say to him, ‘As for the egg, all what you cannot recognise its top from its bottom
(symmetrical), so you cannot eat it; and as for the fish, whatever does not have scales for it,
Page 155 of 296

you cannot eat it; and as for the bird, so whatever does not have a gizzard for it, you cannot
eat it’’.
.‫ب أ َْو َو ِص ني نَِب‬ َِّ ‫ال ِ َذا و‬ َ َ‫َخ ََْبتُهُ ِِبَا ق‬ ِ ِ ‫ال فَرجع‬
ٌّ َِ‫اَّلل ن‬ َ َ َ َْ َ‫ال ف‬ ْ ََ‫ت ِ ََل الدَّيْ َراِِن ُمتَ َعمداً ف‬
ُ ‫ت م ْن َم َّكةَ فَ َخَر ْج‬
ُ ْ َ َ َ َ‫ق‬
He (the narrator) said, ‘I returned from Makkah and went to the Monk deliberately. I informed
him with what he-asws had said. He said, ‘By Allah-azwj! This (man) is either a Prophet-sa or a
successor-asws of a Prophet-sa’’.214
ِ ِ ِ
ِ ‫اْلنْس‬ ِ ِ ِ‫ت لَهُ قَانِصةٌ َك َْان‬ ِ ِ ِ
.‫ان‬ َ ْ ‫صة ا ْْلَ َمام ََل َك َمع َدة‬
َ َ ْ َ‫صلَةٌ َو م ْن طَِْْي الْ َماء َما َكان‬
َ ‫ ُك ْل م ْن طَِْْي الََِْب َما َكا َن لَهُ َح ْو‬:‫ال‬
َ َ‫َا ع أَنَّهُ ق‬ ِ ‫ي َع ِن‬
َ ‫الر‬ َ ‫ُرِو‬
It is reported from Al-Reza-asws having said: ‘All from the land birds what has a giblet, and from
the water bird what has a gizzard for it like a gizzard of the pigeons, not like the stomach of
the human being (are Permissible)’’.215
‫صْي َو ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ْن أَِِب‬

ِ ‫اس ِم ب ِن َيَي عن ج ِدهِ ا ْْلس ِن عن أَِِب ب‬
َ ْ َ َ َ َ ْ َ َ ْ ْ َْ ْ‫ين َع ِن ال‬
ِ ِِ ِِ َْ‫يسى الْي‬ ِ ِ َِّ ‫ عن أَبِ ِيه عن سع ِد ب ِن عوُّب ِد‬،‫ال‬
َ ‫اَّلل َع ْن ُُمَ َّمد بْ ِن ع‬ َْ ْ ْ َ ْ َ َْ ُ ‫ص‬
ِ
َ ‫ ا ْْل‬-2
ِ ‫يصيةٌ و ََل حوصلَةٌ و اتَّ ُْوا ُك َّل ِذي ََنب ِمن‬ ِ ِ ِ ِ ِِ ِ َ َ‫ال ق‬
َ َ‫آَئِِه ق‬ َِّ ‫عوُّب ِد‬
‫السوُّبَ ِاع َو‬ َ َ َ ْ َ َ َ ‫صةٌ َو ََل ص‬ ْ ‫ْي ع تَنََّزُِوا َع ْن أَ ْك ِل الَِِّْْي الَّذي لَْي َس‬
َ ‫ت لَهُ قَان‬ َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َ ‫اَّلل َع ْن‬ َْ
.‫ِْْلَب ِم َن الَِِّْْي‬
(The book) ‘Al Khisal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al
Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer, and Muhammad Bin Muslim,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said:
‘Walk away from eating the bird which doesn’t have a gizzard for it, nor a fourth claw (toe)
nor a giblet, and fear all the ones with fangs from the predators, and claws from the birds’’.216
ِ ‫الربِي ِع َع ْن ُُمَ َّم ِد بْ ِن ِسنَان أ ََّن‬ ِ َْ ْ‫اس ع ِن ال‬

َّ ‫اس ِم بْ ِن‬ ِ
َ ِ َّ‫يل َع ْن َعل ِي بْ ِن الْ َعوُّب‬
ِ ِ ِ َِّ ‫َْح َد عن ُُم َّم ِد ب ِن أَِِب عوُّب ِد‬ ِ ِ
‫َا ع‬
َ ‫الر‬ َ ‫اَّلل َع ْن ُُمَ َّمد بْ ِن ْسَاع‬ َْ ْ َ ْ َ َ ْ ‫ َع ْن َعل ِي بْ ِن أ‬،‫ الْعلَ ُل‬3
ِ ِ ِ ‫ف َو ُْلُ ِوم الن‬
َ ‫َّاس َو الْ َعذ َرةِ َو َما أَ ْشوُّبَهَ ذَل‬
‫ك‬ ِ ‫اع الَِِّْْي و الْوحوش ُكلَّها ِْلَ ْكلِها ِمن ا ْْلِي‬
َ َ َ َ َ ُُ َ
ِ ِ
َ َ‫ب ِلَْيه َحَّرَم سوُّب‬َ َ‫َكت‬
(The book) ‘Al Ilal’ – from Ali Bin Ahmad, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from
Ali Bin Al Abbas, from Al Qasim Bin Al Rabie, from Muhammad Bin Sinan,
‘Al-Reza-asws wrote to him (Muhammad Bin Sinan): ‘Prohibited are the predatorial birds and
the beasts, all of them due to their eating from the carcasses and meats of the people, and
the excreta and what resembles that.
‫السوُّبَ ِاع َو ِذي ِْْلَب ِم َن الَِِّْْي َحَر ٌام َو ُك نل َما َكا َن‬
ِ ‫ال أَِِب ع ُك نل ِذي ََنب ِمن‬
َ ِ ‫َح َّل ِم َن الْ َو ْح‬
َ َ‫ش َو الَِِّْْي َو َما َحَّرَم َك َما ق‬ ِ
َ ‫اَّللُ َعَّز َو َج َّل َدََلئ َل َما أ‬
َّ ‫فَ َج َع َل‬
‫صةٌ ِم َن الَِِّْْي فَ َح ََل ٌل‬ ِ
َ ‫لَهُ قَان‬
Allah-azwj Mighty and Majestic Made evidence(s) of what is Permissible from the wild animals
and the birds, and what is Prohibited, just as my-asws father-asws said: ‘All from the wild animals
214
215
216
Page 156 of 296

with fangs and with claws from the bird are Prohibited, and all from the birds what have a
gizzard for it, is Permissible’.
ِ ‫ب‬
‫السن َّْوِر‬ ِ ِ‫السنَّ ْوِر و َْلَا ََْالِب َكم َخال‬
ِ ‫ف و حَّرم ْاْلَرنَب ِْل ََِّنَا ِِبَْن ِزلَِة‬
َ ‫ف َو ََل ََْ ُك ْل َما‬ َّ ‫ْي َما أ ُِح َّل ِم َن الَِِّْْي َو َما ُح ِرَم قَ ْولُهُ ُك ْل َما َد‬
َ َْ‫ُخَرى تُ َف ِر ُق ب‬
ِ
ْ ‫َو علَّةٌ أ‬
َ ُ َ َ ْ َ َ َ َّ ‫ص‬
.‫ت َمََْر َاِا ِِف قَ َذ ِرَِا ِِف نَ ْف ِس َها َو َما يَ ُكو ُن ِمنْ َها ِم َن الدَِّم َك َما يَ ُكو ُن ِم َن النِ َس ِاء ِْل ََِّنَا َم ْس ٌخ‬
ْ ‫وش فَ َجَر‬ ِ ‫َو ِسوُّبَ ِاع الْ ُو ُح‬
And another reason to differentiate between what is Permissible from the bird and what is
Prohibited are his-asws words: ‘All what flaps, and Prohibited are the rabbits because these are
at the status of the cats, and there are claws for it like claws of the cats, and predatorial wild
animal, it flows its flow regarding its filth within itself, and the blood what happens to be from
it, like what happens from the women, because these are morphed’’.217
‫اَّللِ ص َو ََِّّنَا َِنَى‬

َّ ‫ول‬ُ ‫ال َِنَى َر ُس‬ ْ ‫ َس َلْتُهُ َع ْن ُْلُ ِوم‬:‫ال‬
َ َ‫اْلُ ُم ِر ْاْل َِْلِيَّ ِة أَ تُ ْؤَك ُل ق‬ َ َ‫اَّللِ بْ ِن ا ْْلَ َس ِن َع ْن َعلِ ِي بْ ِن َج ْع َفر َع ْن أ َِخ ِيه ع ق‬
َّ ‫ َع ْن َعوُّبْ ِد‬،‫اْل ْسنَ ِاد‬
ِْ ‫ب‬ ُ ‫ قُ ْر‬-4
ِ
َ ُ‫َعْن َها ْل ََِّنُ ْم َكانُوا يَ ْع َملُو َن َعلَْي َها فَ َك ِرَه أَ ْن يُ ْفن‬
.‫وِا‬
(The book) ‘Qurb Al Asnaad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about meats of
donkeys, ‘Is it Permissible to eat?’ He-asws said: ‘Rasool-Allah-saww had prohibited, and rather
he-saww had prohibited because they were working upon these, so he-saww disliked that they
would perish’’.218
َ ‫ص ِر ِي َع ْن بِ ْسَِ َام بْ ِن ُمَّرةَ َع ْن ِ ْس َح‬ ِ ِ ِ ْ ‫ َع ْن َج ْع َف ِر بْ ِن ُُمَ َّم ِد بْ ِن َمسرور َع ِن ا ْْلُس‬،‫ الْعِلَل‬-5

‫اق بْ ِن َح َّسا َن َع ِن‬ ْ َ‫ْي بْ ِن ُُمَ َّمد بْ ِن َعامر َع ِن الْ ُم َعلَّى بْ ِن ُُمَ َّمد الْوُّب‬ َ ُْ ُ
‫ك الَّ ِذي يَ ْز ُع ُم ِ ْخ َوانُنَا ِم ْن أ َِْ ِل الْ ُكوفَِة أَنَّهُ َحَر ٌام‬ِ ‫السم‬ ‫ا‬ ‫ذ‬ ِ ِ
‫ِف‬ ‫ك‬
َ َّ َ َ َ ُ ْ َ َ َ ُ ُ ‫ل‬‫و‬ ‫ق‬ ‫ا‬ ‫م‬ ‫ل‬ ِ
َ ‫س‬ ‫َّه‬
‫ن‬َ‫أ‬ ِ
‫ي‬ ِ
‫ر‬ ‫د‬ُْ ‫ْل‬
ْ ‫ا‬ ‫يد‬ِ‫ع‬ ‫س‬
َ ‫َِب‬ِ‫أ‬ ‫ن‬ ‫ع‬ ‫ي‬ ِ
‫د‬ ‫وُّب‬ ‫ع‬ْ‫ل‬ ‫ا‬ ‫ن‬ ‫س‬ ‫ْل‬
ْ ‫ا‬ ‫ن‬ ‫ب‬ ‫ي‬
ِ ِ
ْ َ ْ َ َ َ ْ َ ْ َ َ ‫ا ْْلَْيثَِم بْ ِن‬
ِ ِ ِ ‫ل‬ ‫ع‬ ‫ن‬‫ع‬ ‫د‬ِ‫اق‬
‫و‬
(The book) ‘Al Ilal’ – from Ja’far Bin Muhammad Bin Masrour, from Al Husayn Bin Muhammad Bin Aamir, from
Al Moalla Bin Muhammad Al Basry, from Bistam Bin Murrah, from Is’haq Bin Hassan, from Al Heysam Bin Waqid,
from Ali Bin Al-Hassan Al Abdy,
‘From Abu Saeed Al-Khudry, he was asked, ‘What is your word regarding this fish which our
brothers from the people of Al Kufa are claiming that it is Prohibited?’
‫ث‬ َِّ ‫ول‬ِ ‫ُخَِب َك َعن رس‬ ِ ِْ ‫اَّللِ تَوُّبارَك و تَعا ََل و َكنْز‬ ِ ُ ُْ َ‫اَّللِ ص ي‬ ِ ِ
َ ‫اَّلل ص َم َك‬ ُ َ ْ ْ ْ ‫اْلُيَان فَ ُخ ْذ َعنْ ُه ْم أ‬ ُ َ َ َ َ َ َّ ‫ول الْ ُكوفَةُ َجُْ ُج َمةُ الْ َعَرب َو ُرْم ُح‬ َّ ‫ول‬َ ‫ت َر ُس‬
ُ ‫ال أَبُو َسعيد َس ْع‬ َ َْ َ‫ف‬
ِ ِ
ُ ‫ِبَ َّكةَ يَ ْوماً َو لَْيلَةً بِذي طًُوى ُثَّ َخَر َج َو َخَر ْج‬
ُ‫ت َم َعه‬
Abu Saeed said, ‘I heard Rasool-Allah-saww saying: ‘Al-Kufa is crown of the Arabs and a spear
of Allah-azwj Blessed and Exalted, and a treasure of Eman, so take from them!’ I shall inform
you about Rasool-Allah-saww. One day he-saww stayed in Makkah at Zi-Tuwa, then he-asws went
out, so I went out with him-saww.
‫ص َفهُ ُثَّ نَظََر ِ ََل‬ ِ ‫ْي و جلَست و تَنَاو َل ر ِغيفاً فَص َد‬
ْ ‫عن‬ ِ ِِ ِ ِ َ َْ َ‫اَّللِ الْغَ َداءَ ف‬ ِ
ْ ‫فَ َمَرْرََن ب ِرفْ َْة ُجلُوس يَتَغَد‬
َ َ َ َ َ ُ ْ َ َ ْ َ‫ْي َر ُجل‬
َ َْ‫س ب‬
َ َ‫ال َْلُْم أَفْر ُجوا لنَوُّبي ُك ْم فَ َجل‬ َّ ‫ول‬ َ ‫َّو َن فَ َْالُوا ََي َر ُس‬
‫اَّللِ فَ َرَمى َِلْ ِك ْسَرةِ ِم ْن يَ ِدهِ َو قَ َام‬
َّ ‫ول‬ ُ ‫ال َما أ ُْد ُم ُك ْم فَ َْالُوا ا ْْلِ ِر‬
َ ‫يث ََي َر ُس‬ َ َْ َ‫أ ُْد ِم ِه ْم ف‬
217
218
Page 157 of 296

We passed by some friends seated having lunch. They said, ‘O Rasool-Allah-saww, the lunch!’
He-saww said to them: ‘Make way for your Prophet-saww’. He-saww sat between two men and I
sat down, and he-saww took bread and broke half of it, then looked at their sauces. He-saww said:
‘What is your sauce?’ They said, ‘The eel, O Rasool-Allah-saww!’ He-saww threw down the morsel
from his-asws hand and stood up’.
‫ت طَائَِفةٌ ََلْ ُيَ ِرْمهُ َو لَ ِك ْن‬ َِّ ‫ول‬ ِ ‫ال أَبو سعِيد و َّتلَّ ْفت ب ع َده ِْلَنْظُر ما رأَى النَّاس فَاختلَف الن‬
َ ‫اَّلل ص ا ْْلِ ِر‬
ْ َ‫يث َو قَال‬ ُ ‫ت طَائَِفةٌ َحَّرَم َر ُس‬
ْ َ‫يما بَْينَ ُه ْم فَ َْال‬
َ ‫َّاس ف‬
ُ َ َْ ُ َ َ َ ُ ْ َ ُ َ َ َ ُ َ َ‫ق‬
‫اَن َع ْن أَ ْكلِ ِه‬
َ ‫َعافَهُ َو لَ ْو َكا َن َحَّرَمهُ لَنَ َه‬
Abu Saeed said, ‘And I stayed behind after it in order to look at what the people were opining
between them regarding it. A group said, ‘Rasool-Allah-saww has Prohibited the eel’. And a
group said, ‘He-saww did not prohibited it, but he-saww excused, and if he-saww had prohibited it,
he-saww would have forbidden us from eating it’’.
‫ال نَ َع ْم أَفْ ِر ُجوا لِنَوُّبِيِ ُك ْم‬

َ َْ َ‫اَّللِ الْغَ َداءَ ف‬ ِ ِ َِّ ‫ول‬ ِ ِ َ َ‫ق‬
َّ ‫ول‬َ ‫َّو َن فَ َْالُوا ََي َر ُس‬ ْ ‫اَّلل ص َح ََّّت َْلْتُهُ ُثَّ َغشيَنَا ِرفْ َْةٌ أ‬
ْ ‫ُخَرى يَتَغَد‬ ُ ‫ت َم َْالَةَ الْ َْ ْوم َو تَوُّبِ ْع‬
َ ‫ت َر ُس‬ ُ ْ‫ال فَ َحفظ‬
He said, ‘I memorised the words of the group and followed Rasool-Allah-azwj until I caught up
with him-saww. Then we came across other friends having lunch. They said, ‘O Rasool-Allah-saww,
the lunch!’ He-saww said: ‘Yes, make way for your Prophet-saww’.
َِّ ‫ول‬
‫اَّلل فَ َرَمى َِلْ ِك ْسَرةِ َو قَ َام‬ َ ‫ب ََي َر ُس‬
ٌّ َ َ َْ َ‫ت َم َعهُ فَلَ َّما تَنَ َاو َل كِ ْسَرَة الْ َْ ْوِم نَظََر ِ ََل أ ُْد ِم ِه ْم ف‬
َ ‫ال َما أ ُْد ُم ُك ْم َِ َذا قَالُوا‬ ِ ْ َ‫ْي ر ُجل‬
ُ ‫ْي َو َجلَ ْس‬ َ َ َْ‫س ب‬
َ َ‫فَ َجل‬
He-saww sat between two men, and I sat with him-saww. When he-saww took a piece of bread, he-
saww looked at their sauce. He-saww said: ‘What is your sauce?’ They said, ‘Lizard, O Rasool-
Allah-saww!’ He-saww threw down the piece of bread and stood up’.
ِ َ‫اك ََل َيْ ُكلْه و قَال‬ َِّ ‫ول‬ُ ‫ال فِْرقَةٌ َحَّرَم َر ُس‬ ِ َ‫اس فِرقَت‬ ِ
َ ‫ُخَرى ََِّّنَا َعافَهُ َو لَ ْو َحَّرَمهُ لَنَ َه‬
‫اَن‬ ْ ‫ت ف ْرقَةٌ أ‬
ْ َ ُ َ ْ َ َ‫َّب فَ َم ْن ُِن‬
َّ ‫اَّلل ص الض‬ َ َ‫ان ق‬ ِ ِ ُ ‫ال أَبُو َسعيد فَتَ َخلَّ ْف‬
ْ ِ َّ‫ت بَ ْع َدهُ فَإذَا َلن‬ َ َ‫ق‬
ُ‫َعْنه‬
Abu Saeed said, ‘I stayed behind after it, and the people were in two sects. A sect said, ‘Rasool-
Allah-saww has Prohibited the lizard, so from now, do not eat it!’ And another sect said, ‘But
rather he-saww excused, and had he prohibited it, he-saww would have forbidden us from it’’.
َِّ ‫ول‬َ ‫ور تَغْلِي فَ َْالُوا ََي َر ُس‬ ِ َّ ‫اَّللِ ص ح ََّّت َْلِْته فَمررََن ِِبَص ِل‬
‫ال َو َما ِِف‬
َ َ‫ورََن ق‬ ِ
ُ ‫ت َعلَْينَا َح ََّّت تُ ْدرَك قُ ُد‬
َ ‫اَّلل ص لَ ْو تَ َكَّرْم‬ ٌ ‫الص َفا َو ف َيها قُ ُد‬ ْ َْ َ ُُ َ َّ ‫ول‬ َ ‫ت َر ُس‬ ُ ‫ال ُثَّ تَوُّبِ ْع‬
َ َ‫ق‬
‫اِا‬ ْ ‫قُ ُدوِرُك ْم قَالُوا ُْحٌُر لَنَا ُكنَّا نَْرَكوُّبُ َها فَ َْ َام‬
َ َ‫ت فَ َذ َِْبن‬
He said, ‘Then I followed Rasool-Allah-saww until I caught up with him-saww. We passed by the
bottom of Al Safa and there were boiling pots. They said, ‘O Rasool-Allah-saww! If you-saww could
honour upon us until you-saww take from our pots’. He-saww said: ‘And what is in your pots?’
They said, ‘A donkey of ours which we used to ride. It stood (refused to move), so we
slaughtered it’.
َ ‫ض ُه ْم َك ََّل ََِّّنَا أَفْ َر‬ َ َ‫اَّللِ ص َْلْ َم ا ْْلُ ُم ِر َو ق‬

ُ ‫ال بَ ْع‬ َّ ‫ول‬ُ ‫ض ُه ْم َحَّرَم َر ُس‬
ُ ‫ال بَ ْع‬
َ َْ َ‫ت بَ ْع َدهُ ف‬ ِِ ِ َِّ ‫ول‬
ُ ‫اَّلل ص م َن الْ ُْ ُدوِر فََ ْك َفَ ََِا بِ ِر ْجله ُثَّ انَِْلَ َق َج َواداً َو َّتَلَّ ْف‬ ُ ‫فَ َد ََن َر ُس‬
‫ودوهُ فَتَ ْذ َِبُوا َد َوابَّ ُك ْم‬
ُ ‫ورُك ْم َح ََّّت ََل تَ ُع‬
َ ‫قُ ُد‬
Page 158 of 296

Rasool-Allah-saww went near the pots and overturned them with his-saww leg. Then he-saww rode
a horse, and I stayed behind after it. One of them said, ‘Rasool-Allah-saww has prohibited the
donkey meat!’ And one of them said, ‘Never! But rather he-saww freed out pots until you do
not repeat slaughtering your riding animals!’’
‫ي َو‬ ْ ‫اَّللِ ص َحَّرَم‬

َّ ‫اْلِ ِر‬ َّ ‫ول‬
َ ‫َن َر ُس‬ َّ ‫اص َع ْد أ َََ قُوُّبَْيس فَنَ ِاد َعلَْي ِه أ‬
ْ ‫ال ََي بِ ََل ُل‬ َ َ‫ال ََي ََ َسعِيد ْادعُ بِ ََلًَل فَلَ َّما َجاءَهُ بِ ََل ٌل ق‬ َ َْ َ‫اَّللِ ص ف‬َّ ‫ول‬ َ ‫ت َر ُس‬ ِ
ُ ‫ال أَبُو َسعيد فَتَوُّبِ ْع‬ َ َ‫ق‬
ِ
‫ص ُوا ْاْل َْوصيَاءَ بَ ْع َد‬ ِ ِ ِ ِ
َّ ‫الس َمك ََِّل َما َكا َن لَهُ ق ْشٌر َو َم َع ِ َّن‬ ِ
َّ ‫اَّللَ َو ََل ََْ ُكلُوا م َن‬ ِ
َّ ‫اْلُ ُمَر ْاْل َِْليَّةَ أَََل فَاتَّ ُْوا‬
َ ‫اَل َم َس َخ َسْوُّب َعمائَة أ َُّمة َع‬ َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬ ْ ‫َّب َو‬ َّ ‫الض‬
ً‫َخ َذ أ َْربَ َع ِمائَِة أ َُّمة ِمنْ ُه ْم بَراً َو ثَََلُِائَة ِمنْ ُه ْم َِبْرا‬
َ ََ‫النر ُس ِل ف‬
Abu Saeed said, ‘I followed Rasool-Allah-saww. He-saww said: ‘O Abu Saeed, call Bilal!’ When Bilal
came, he-saww said: ‘O Bilal! Ascend (mount) Abu Qubeys and call out upon it, ‘Rasool-Allah-saww
has prohibited the eel, and the lizard and the domestic donkeys. Indeed! Fear Allah -azwj and
do not eat from the fish except what has scales for it, and with the scales there are shells.
Allah-azwj Blessed and Exalted has Morphed seven hundred communities who had disobeyed
successors-asws after the Messengers-sa. Four hundred communities from them took to the
land, and three hundred from them, the sea!’
.‫ناِ ْم ُك َّل ََُُّزق‬ ِ ‫ُثَّ تَ ََل ِ ِذهِ ْاْليةَ فَجعلْناِم أ‬

ُ ْ‫يث َو َمَّزق‬
َ ‫َحاد‬ ُْ ََ َ َ
Then he-saww recited this Verse: so We Made them as subject of discourse and Scattered them
with every scattering. [34:19]’’.219
‫َخِ َْبِن‬ َِّ ‫ قُلْت ِْلَِِب عوُّب ِد‬:‫ال‬

ْ ‫اَّلل ع أ‬ َْ ِ ‫الر ْْحَ ِن بْ ِن َس ِاَل َع ِن الْ ُم َفض‬
ُ َ َ‫َّل بْ ِن عُ َمَر ق‬ َّ ‫وِف َع ْن َعوُّبْ ِد‬
ِِ ‫اس ِم َع ْن ُُمَ َّم ِد بْ ِن َعلِي الْ ُك‬
ِ َْ ْ‫ عن أَبِ ِيه عن ُُم َّم ِد ب ِن أَِِب ال‬،‫ الْعِلَل‬-6
ْ َ َْ َْ ُ
ِ َّ ‫َِلَ َحَّرَم‬
‫اَّللُ َعَّز َو َج َّل َْلْ َم ا ْْلْن ِزي ِر‬
(The book) ‘Al Ilal’ – from his father, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from
Abdul Rahman Bin Salim, from Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘Inform me, why did Allah-azwj Mighty and Majestic Prohibit the pig
meat?’
َّ ‫نب ُثَّ َِنَى َع ْن أَ ْك ِل الْ َمثُلَ ِة لِ َكْي ََل يُنْتَ َف َع ِِبَا َو ََل يُ ْستَ َخ‬
.‫ف بِ ُع ُْوبَتِ ِه‬ ِ ‫اَل مس َخ قَوماً ِِف صور َش ََّّت ِمثْ ِل ا ْْلِْن ِزي ِر و الْ ِْرِد و الد‬
َ ْ َ َُ َّ ‫ال ِ َّن‬
ْ َ َ َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬ َ َ‫ق‬
He-asws said: ‘Allah-azwj Blessed and Exalted has Morphed people in various images, like the pig,
and the monkey, and the bear, then He-azwj Prohibited from eating the likeness lets it would
be benefitted with and His-azwj Punishment would not be feared’’.220
‫اْلبِ َل لِ َكثَْرِتَا‬
ِْ ‫اَّللُ َعَّز و َج َّل الْوُّبَ َْر و الْغَنَم و‬
ََ ََ
ِِ
َ َّ ‫َا ع لَيْه أَ َح َّل‬ ِ ‫ب‬
َ ‫الر‬
ِ ِ ِ ِ ِ ِِ ِ ِ ‫ َِْْل‬،‫ و الْعيو ُن‬،‫ الْعِلَل‬-7
َ ‫َسانيد الْ ُمتَ َْد َمة َع ْن ُُمَ َّمد بْ ِن سنَان ف‬
َ َ‫يما َرَواهُ م َن الْعلَ ِل أَنَّهُ َكت‬ َ ُُ َ ُ
‫ض َها‬ ‫ع‬ ‫ب‬ ‫ة‬‫ر‬ ِ
‫ض‬ ‫م‬ ‫ي‬ ِ
ِ ‫َل‬ ‫و‬ ‫م‬ ‫ر‬ ‫ُم‬ ‫َل‬ ‫و‬ ‫وه‬‫ْر‬ ‫ك‬ ‫م‬ ‫ْي‬‫غ‬ ‫ا‬ ِ ‫اء‬ ‫ذ‬ ِ
‫غ‬ َّ
‫َن‬ ِ
‫ْل‬ ِ
‫ة‬ َّ ِ ِ ِ
َ َ ُ ْ ْ َ ْ َ ُ َ ْ ُ َ َ ْ ْ َ ْ َ َ ْ َ ْ َ َ َْ َ َِ ‫ود‬
‫ل‬‫ل‬ ‫ح‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ش‬ ‫ح‬ ‫و‬ ‫ل‬ ‫ا‬ ‫ن‬ ‫م‬ ‫ل‬ ‫ك‬‫ؤ‬ ‫ي‬ ‫ا‬ ‫م‬ ‫اف‬ ‫ن‬ ‫َص‬
‫أ‬ ‫ن‬ ِ
‫م‬ ‫ا‬ ِ ِ
‫ْي‬ ‫غ‬ ‫و‬ ‫ش‬ ِ ‫ح‬ ‫و‬ ‫ل‬ ‫ا‬ ‫ر‬ِ ْ ‫ب‬ ِ
‫يل‬ِ‫ل‬‫َت‬ ‫و‬ ‫ا‬ ِ ‫ان وج‬ ِ ِ
ُ ْ َ ٌَّ ُ َ َ َ ََُّ َ َ ُ َ ُ ْ َ َ َ َ ُ ُ ‫َو ْم َك‬
.ٌ‫س َو ََل ِِف َخلْ ِْ َها تَ ْش ِويه‬ ِ ‫بِوُّبعض و ََل م‬
ِ ْ‫ضَّرةٌ َِِْْلن‬ ُ َ َْ
219
220
Page 159 of 296

(The books) ‘Al Ilal’ and ‘Al Uyoun’ – by the previous chains, from Muhammad Bin Sinan among what he reported
from the reasons,
‘Al-Reza-asws wrote to him (Muhammad Bin Sinan): ‘Allah-azwj Mighty and Majestic Permitted
the cow, and the sheep, and the camel in order to Multiply them and Enable their being found
(easily), and Permissibility of wild cows, and others from the types of what can be eaten from
the domesticated wild animals, is because their feed is no abhorrent, nor Prohibited, nor is it
harmful, part of it with part, nor harmful with the human beings, nor is there any distortion
in their creation’’.221
‫اَّللِ بْ ِن َحوُّبِيب َع ْن َُتِي ِم بْ ِن ُِبْلُول َع ْن أَِِب‬

َّ ‫َْحَ َد بْ ِن َْي ََي بْ ِن َزَك ِرََّي َع ْن بَ ْك ِر بْ ِن َعوُّبْ ِد‬ ِ ََِّْ ْ‫اْلس ِن ال‬
ْ ‫ان َع ْن أ‬ ْ ‫اَي ِه ِمنْ ُه ْم أ‬
َ َْ ‫َْحَ ُد بْ ُن‬
ِِ ‫ عن ِستَّة ِمن م َش‬،‫ال‬
َ ْ َْ ُ ‫ص‬
ِْ -8
َ ‫اْل‬
.‫السوُّبَ ِاع َو ِذي ِْْلَب ِم َن الَِِّْْي فََ ْكلُهُ َحَر ٌام‬ ِ ‫ ُك نل ِذي ََنب ِمن‬:‫ال‬
َ َ َ‫الص ِاد ِق ع ق‬ َّ ‫ش َع ِن‬ ِ ‫ُم َعا ِويَةَ َع ِن ْاْل َْع َم‬
(The book) ‘Al Khisal’ – from six of his elders, from them being Ahmad Bin Al-Hassan Al Qattan, from Ahmad Bin
Yahya Bin Zakariya, from Bakr Bin Abdulah Bin Jabeeb, from Tameem Bin Nahloul, from Abu Muawiya, from Al
Amsh,
‘From Al-Sadiq-asws having said: ‘All with a fang from the wild animals, and with a claw from
the birds, eating it is Prohibited’’.222
ِ ِ َ ‫ض ِل ب ِن َشا َذا َن فِيما َكتَب ا ِلر‬

ِ ‫ون َيرم ُك نل ِذي ََنب ِمن‬ ِ ِ ِِ ِ
‫السوُّبَا ِع‬ َ ُ ُْ ‫َا ع ل ْل َمَْ ُم‬ َ َ ْ ْ ‫ َع ْن َعْوُّبد الْ َواحد بْ ِن ُعْوُّب ُدوس َع ْن َعل ِي بْ ِن ُُمَ َّمد بْ ِن قُتَْيوُّبَةَ َع ِن الْ َف‬،‫ الْ ُعيُو ُن‬-9
.‫َو ِذي ِْْلَب ِم َن الَِِّْْي‬
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin
Shazan,
‘Among what Al-Reza-asws wrote to Al Mamoun: ‘Prohibited is all with a fang from the wild
animals, and with claws, from the birds’’.223
‫اب َع ِن ابْ ِن أَِِب ُع َم ْْي أَ َّن ابْ َن أُ َذيْنَ َة َع ْن ُزَر َارَة َو ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ْن أَِِب‬
ِ ََِّ‫اْل‬ ِ ْ ‫اَّلل َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
ْ ‫ْي بْ ِن أَِِب‬ َ
َِّ ‫ عن أَبِ ِيه عن سع ِد ب ِن عوُّب ِد‬،‫ الْعِلَل‬-10
َْ ْ ْ َ ْ َ َْ ُ
‫اْلََر ُام َما‬ َِّ ِ
ِ ‫ت َْحُولَةً للن‬
ْ ‫َّاس َو َّنَا‬ َّ ِ ِ َِّ ِ ِ ِ ِ
َ َْ َ‫ َس َلْتُهُ َع ْن أَ ْك ِل ا ْْلُ ُم ِر ْاْل َِْليَّة ف‬:‫ال‬
ْ َ‫اَّلل ص َع ْن أَ ْكل َها يَ ْوَم َخْي َََب َو َّنَا َِنَى َع ْن أَ ْكل َها ْلَِنَا َكان‬َّ ‫ول‬ ُ ‫ال َِنَى َر ُس‬ َ َ‫َج ْع َفر ع ق‬
.‫آن‬ِ ‫اَّلل عَّز و ج َّل ِِف الْ ُْر‬
ْ َ َ َ َُّ ‫َحَّرَم‬
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab,
from Ibn Abu Umeyr. Ibn Uzina, from Zurara, and Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about eating the domesticated
donkeys. He-asws said: ‘Rasool-Allah-saww had prohibited from eating them on the day of
Khyber, and rather he-saww had prohibited from eating it because. These were carriers for the
people, and rather the Prohibited is what Allah-azwj Mighty and Majestic has Prohibited in the
Quran’’.224
221
222
223
224
Page 160 of 296

‫ْي بْ ِن َسعِيد َع ْن َْحَّاد َع ْن َح ِريز َع ْن‬ ِ ْ ‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن ِعيسى َع ِن ا ْْلُس‬ ِ ِ‫ عن ُُم َّم ِد ب ِن ا ْْلس ِن ب ِن الْول‬،‫ الْعِلَل‬-11
َّ ‫يد َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن‬
ْ ‫الصفَّا ِر َع ْن أ‬
َ َ َ ْ ََ ْ َ َْ ُ
ِ ِ ِ ِ ِ ِ ِ َ َ‫ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ْن أَِِب َج ْع َفر ع ق‬
‫اْلَمْيُ ِبََرام‬
ْ ‫وِا َو لَْي َست‬ َ ُ‫َج ِل ظُ ُهوِرَِا ََْافَةَ أَ ْن يُ ْفن‬
ْ ‫اَّلل ص َع ْن أَ ْك ِل ُْلُوم ا ْْلُ ُم ِر َو ََّّنَا َِنَى َعنْ َها م ْن أ‬َّ ‫ول‬ ُ ‫ َِنَى َر ُس‬:‫ال‬
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar,
from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Hammad, from Hareyz, from Muhammad
Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww prohibited from eating the donkey meat,
and rather he-saww had prohibited from it for the reason of their backs (being carriers), fearing
they would be annihilated, and the donkey isn’t Prohibited’.
.‫آخ ِر ْاْليَِة‬
ِ ‫طاعم يِْعمه ِ ََل‬
ِ ‫ُوحي ِ َِل ُُمَّرماً على‬
ِ ِ ِِ
َُُ َ َ َ َ َ ‫ُثَّ قَ َرأَ َِذه ْاْليَةَ قُ ْل َل أَج ُد ِِف ما أ‬
Then he-asws recited this Verse: Say: ‘I do not find in what is Revealed to me a Prohibition
upon a food to be eaten [6:145]’’.225
‫ ُسَِ َل أَِِب ع َع ْن ُْلُ ِوم‬:‫ال‬

َ َ‫اَّللِ بْ ِن َج ْع َفر ا ْْلِ ْم َِْي ِي َع ْن َِ ُارو َن بْ ِن ُم ْسلِم َع ْن أَِِب ا ْْلَ َس ِن اللَّْيثِ ِي َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع ق‬
َّ ‫ َع ْن أَبِ ِيه َع ْن َعوُّبْ ِد‬،‫ الْعِلَ ُل‬-12
ِ ‫اَّلل ِِف الْ ُْر‬ ِ ِ ِ ‫ت َْحُولَةَ الن‬ ِ ِ َِّ ‫ول‬ َ َ‫اْلُ ُم ِر ْاْل َِْلِيَّ ِة ق‬
.‫آن‬ ْ َُّ ‫َّاس يَ ْوَمَذ َو ََّّنَا ا ْْلََر ُام َما َحَّرَم‬ ْ َ‫اَّلل ص َع ْن أَ ْكل َها ْل ََِّنَا َكان‬ ُ ‫ال َِنَى َر ُس‬ ْ
(The book) ‘Al Ilal’ – from his father, from Abdullah Bin Ja’far Al Himeyri, from Haroun Bin Muslim, from Abu Al-
Hassan Al Laysi,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘I-asws asked my-asws father-asws about the meat
of domesticated donkeys. He-asws said: ‘Rasool-Allah-saww had prohibited from eating these
because these were carriers of the people on that day, and rather the Prohibited is what
Allah-azwj has Prohibited in the Quran’’.226
‫اج ِة‬ ِ ِِ ْ ‫َا ع َك ِرَه أَ ْك ُل ُْلُ ِوم الْوُّبِغَ ِال َو‬

َ َ‫اْلُ ُم ِر ْاْل َِْليَّة ْل‬ ِ ‫ب ِلَْي ِه‬
َ ‫الر‬ َ َ‫ َكت‬:‫ال‬ َ َ‫يما َرَواهُ ِم َن الْعِلَ ِل ق‬ِ ِ ِ ِِ ِ ِ ‫ َِْْل‬،‫ و الْعِلَل‬،‫ الْعيو ُن‬-13
َ ‫َسانيد الْ ُمتَ َْد َمة َع ْن ُُمَ َّمد بْ ِن سنَان ف‬
َ ُ َ ُُ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ِ ِ َّ ْ ‫َّاس ِ ََل ظُ ُهوِرَِا َو‬
.‫است ْع َماْلَا َو ا ْْلَْوف م ْن فْ نَائ َها لْلت َها ََل ل َْ َذر خلْ َْت َها َو ََل قَ َذر غ َذائ َها‬ ِ ‫الن‬
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – by the previous chains, from Muhammad Bin Sinan, among what he
reported from the reasons,
‘He (Muhammad Bin Sinan) said that Al-Reza-asws wrote to him: ‘It is dislike eating the meat of
the mules and the domesticate donkeys due to a need of the people to their backs (as
carriers), and utilising them, and the fear from their annihilation due to their scarcity, not for
dirtiness of their creation, nor dirtiness of their feed’’.227
َّ ‫اعةَ َع ْن أَِِب َعْوُّب ِد‬ ِ ِ َّ ‫اَّللِ ب ِن ا‬ ِ ِ ِ‫ عن ُُم َّم ِد ب ِن ا ْْلس ِن ب ِن الْول‬،‫ الْعِلَل‬-14
َّ ‫يد َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن‬
َ ‫لص ْلت َع ْن ُعثْ َما َن بْ ِن ع‬
َ َ‫يسى َع ْن َس‬ ْ َّ ‫الصفَّا ِر َع ْن َعْوُّبد‬ َ ْ ََ ْ َ َْ ُ
ِ ِ ِ ِ ِ ِ ِ ِ ِ
.‫ضغَةُ الشَّْيَِان‬
ْ ‫ت الدَّم َو ُم‬ ُ ‫ ََل ََْ ُك ْل ج ِريثاً َو ََل َم ْارَماِيجاً َو ََل طَافياً َو ََل ْربيَا َن َو ََل ط َح ًاَل ْلَنَّهُ بَْي‬:‫ال‬ َ َ‫ق‬
225
226
227
Page 161 of 296

(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar,
from Abdullah Bin Al Salt, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Do not eat the eels, nor seahorse, nor prawn, nor
floating (dead fishes), nor shrimp (prawn), nor spleen because it is a house of blood and a
lump of Satan-la’’.228
‫آَئِِه‬
َ ‫َا ع َع ْن‬ ْ ‫اَّللِ بْ ِن أ‬
ِ ‫َْحَ َد بْ ِن َع ِامر َع ْن أَبِ ِيه َع ِن‬
َ ‫الر‬ َّ ‫اع ِظ َع ْن َعوُّبْ ِد‬
ِ ‫اَّللِ ب ِن جوُّبلَةَ الْو‬ ِ ِ
َ َ َ ْ َّ ‫صر ِي َع ْن ُُمَ َّمد بْ ِن َعوُّبْد‬
ِ ْ َ‫ َع ْن ُُمَ َّم ِد بْ ِن عُ َمر الْوُّب‬،‫ َو الْعِلَل‬،‫ الْ ُعيُو ُن‬-15
َ ُ
ِ َِّ‫صرِد و ا ْْل‬ ِ ِ ِ ِ ‫َسَِلَ ِة الش‬ ِ ِ
.‫اف‬ ُ َ َ ‫ن‬ ‫ال‬ ِ
‫ل‬ ‫ك‬
ْ َ
‫أ‬ ‫ن‬ ‫ع‬ ‫ى‬ ‫ِن‬
َ ‫د‬ ‫ق‬ ‫ال‬
َ
ْ َ َ َْ َ َ ْ ُ َ ‫ق‬ ‫ع‬ ‫ْي‬ ‫ن‬ ‫م‬ ‫ؤ‬ ‫م‬ ‫ل‬
ْ ‫ا‬ ‫ْي‬‫َم‬ ‫أ‬ ‫ي‬
ِ ‫َّام‬ ْ ‫ِِف َحديث أ‬
(The books) ‘Al Uyoun’, and ‘Al Ilal’ – from Muhammad Bin Umar Al Basry, from Muhammad Bin Abdullah Bin
Jabalah Al Waiz, from Abdullah Bin Ahmad Bin Aamir, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws in a Hadeeth of the questions by the Syrian to
Amir Al-Momineen-asws having said: ‘It has been Prohibited from eating the Shrike and the
Hool (birds)’’.229
‫ال َح ََل ٌل َو لَ ِك ْن‬ ْ ‫ص ْف َوا َن َع ِن الْ َع ََل ِء َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ْن أَِِب َج ْع َفر ع َو ُسَِ َل َع ْن َْلِْم‬
َ َْ َ‫اْلَْي ِل َو الْوُّبِغَ ِال َو ا ْْلُ ُم ِر ف‬ ِِ ِ
.‫وِنَا‬
َ ُ‫تَ َعاف‬
(The book) ‘Al Mahasin’ – from his father, from Safwan, from Al A’ala, from Muhammad Bin Muslim,
‘From from Abu Ja’far-asws, and he-asws had been asked about meat of the horse, and the mule,
and the donkey. He-asws said: ‘Permissible but avoid these’’.230
ِِ ِ ِ َ َ‫الرقِ ِي ق‬ ْ ‫ َع ْن َعلِ ِي بْ ِن‬،ُ‫ َو ِمْنه‬-17

َ ْ‫ب ََل َِب‬
.‫س‬ ْ ‫ت ِ ََل أَِِب ا ْْلَ َس ِن ع أ‬
َ َ‫َس َلُهُ َع ْن ُْلُوم الْوُّبُ ْخت َو أَلْوُّبَاِن َّن فَ َكت‬ ُ ‫ َكتَْوُّب‬:‫ال‬ َّ ‫اْلَ َك ِم َع ْن َد ُاوَد‬
And from him, from Ali Bin Al Hakam, from Dawood Al Raqy who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the meat of the Khorasani (Persian) camel
and their milk. He-asws wrote: ‘There is no problem’’.231
.‫َحداً ِِبَ ْكلِ َها‬

َ ‫آمُر أ‬ ِِ ‫وم الْوُّبَ َخ‬
ُ ‫اِ َو ََل‬ ُ ُْ َ‫ال َِس ْعتُهُ ي‬
َ ُ‫ول ََل آ ُك ُل ُْل‬ َ َ‫اْلَ ْع َف ِر ِي َع ْن أَِِب ا ْْلَ َس ِن ع ق‬
ْ ‫ف َع ِن ُسلَْي َما َن‬
ٌ ‫َ ْع‬
ِِ
َ ‫ن بِ َسنَد فيه‬
‫َرَواهُ الْ ُكلَْي ِ ن‬
It is reported by Al Kulayni by a chain having weakness in it, from Suleyman Al Ja’fari,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I heard him-asws saying: ‘I-asws do not eating
the meat of the Khorasani camel nor do I-asws instruct anyone with eating it’’.232
228
229
230
231
232
Page 162 of 296

‫ص ِف ِيف ِه أُكِ َل َو‬ ِ ِ

َ ‫ف َو َكا َن َدفي ُفهُ أَ ْكثََر م ْن‬
‫ص ن‬ ‫ف َو ِ ْن َكا َن الَِّْْيُ يَ ِد ن‬
ُ َ‫ف َو ي‬ ‫ص ن‬ ِ َ‫ف ِِبن‬ ِ ِ
َ َ ‫ال ع يُ ْؤَك ُل م َن الَِِّْْي َما يَد ن‬
ُ َ‫احْيه َو ََل يُ ْؤَك ُل َما ي‬ َ َ‫ ق‬،‫َا‬ ِ ُ‫ فِْه‬-18
َ ‫الر‬
.‫ص ِفي ُفهُ أَ ْكثََر ِم ْن َدفِ ِيف ِه ََلْ يُ ْؤَك ْل‬
َ ‫ِ ْن َكا َن‬
(The book) ‘Fiqh Al-Reza-asws: ‘It can be eaten from the bird what thrusts with its wings, and it
cannot be eaten from what lines (swoops), and if the bird was thrusting and linking and its
thrusting was more than its lining, it can be eaten, and if its linking is more than its thrusting,
it cannot be eaten’’.233
‫ع ِحْنَِةً ِِف أ َْرض فَلَ ْم يَ ْزُك ِِف َزْر ِع ِه أ َْو َخَر َج َزْر ُعهُ َكثِ َْي الشَّعِ ِْي فَوُّبِظُْل ِم‬ ُ ُْ َ‫اَّللِ ع ي‬
َ ‫ول َم ْن َزَر‬ َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫اَّللِ ب ِن أَِِب ي ع ُفور ق‬
ُ ‫ال َس ْع‬ َْ
ِ ِ
ْ َّ ‫ َع ْن َعْوُّبد‬،‫ الْ َعيَّاش ني‬-19
‫اْلبِ ِل َو الْوُّبَ َْ ِر َو الْغَنَِم‬ ِ ِ َّ ِ ِ ُ ُْ ‫اَّلل ي‬ َّ ‫ض أ َْو بِظُلْ ِم ُمَزا ِر ِع ِه َو أَ َكَرتِِه ِْل‬ ِ ْ‫َعملِ ِه ِِف ِمل‬
ِ ‫ك َرقَوُّبَ ِة ْاْل َْر‬
ِْ ‫وم‬ َ ُ‫ت َْلُْم يَ ْع ِن ُْل‬ ْ َّ‫ِادوا َحَّرْمنا َعلَيْ ِه ْم طَيِوُّبات أُحل‬
ُ ‫ين‬ َ ‫ول فَوُّبظُلْم م َن الذ‬ َ ََّ ‫َن‬ َ
Al Ayyashi – from Abdullah Bin Abu Yafour who said,
‘I heard Abu Abdullah-asws saying: ‘The one who plants wheat in a land, and does not purify his
harvest, or a lot of barley is harvested, so it is the injustice of his work on the land which he
owns or of the workers, because Allahazwj Mighty and Majestic is Saying Due to the injustice
from those who are Jews, We Prohibited unto them the good things which had been
Permitted for them [4:160] – Meaning the flesh of the camel, and the cow and the sheep’.
ِ ِ َ ِ‫اْلبِ ِل و ذَل‬
ِ ِِ ِِ ِ ِِ ِ ِ ِ ِ ِ ِ َ َ‫و ق‬
ْ‫ك م ْن قَ ْوُّب ِل أَ ْن تُنََّزَل الت َّْوَراةُ فَلَ َّما أُنْ ِزلَت الت َّْوَراةُ ََل‬ َ ْ ‫يل َكا َن ذَا أَ َك َل م ْن ُْلُوم ْاْلب ِل َِيَّ َج َعلَْيه َو َج َع ا ْْلَاصَرة فَ َحَّرَم َعلَى نَ ْفسه َْلْ َم‬
َ ‫ال َّن ْسَرائ‬ َ
.ُ‫ُيَ ِرْمهُ َو ََلْ ََيْ ُك ْله‬
And heasws said: ‘If an Israelite used to eat from the flesh of the camel, he would suffer pain in
his lower back, therefore they prohibited unto themselves the flesh of the camel; and that
was before the Revelation of the Torah. But when the Torah was Revealed, they neither
prohibited it nor did they eat it’’.234
َِِّ‫يم ِة ْاْلَنْ َع ِام ال‬ِ ِ

َ ‫س َِ َذا م ْن َِب‬ َ َْ َ‫نب َو الْ ِْ ْرِد ف‬
َ ْ‫ال لَي‬
ِ ‫ب بْ ِن وِْب َعن ج ْع َف ِر بْ ِن ُُمَ َّمد َعن أَبِ ِيه أ ََّن َعلِياً سَِل َعن أَ ْك ِل َْلِْم الْ ِف ِيل و الد‬
َ ْ َ ُ ْ َ ْ َ َ
ِ َّ‫ الْعي‬20
ِ ِْ‫ َع ْن و‬،‫اش ني‬ َ
.‫تُ ْؤَك ُل‬
(The book) ‘Al Ayyashi’ – from Wahab Bin Wahab,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws was asked about eating
the meat of the elephant, and the bear, and the monkey. He -asws said: ‘These aren’t from the
beasts, animals which can be eaten’’.235
‫وس َو أ َْعلَ ْمتُهُ أ ََّن أ َِْ َل الْعَِر ِاق يَ ُْولُو َن ِنَّهُ َم ْس ٌخ‬
ِ ‫ث َع ِن ا ْْلَ ُام‬ ِ ِ
َ ‫اْلَ َس ِن الثَّال‬ َ َ‫وح بْ ِن َد َّراج ق‬
ْ َََ ‫ت أ‬ ِ ُ‫وب بْ ِن ن‬
َ ‫ َع ْن أَين‬،ُ‫ َو مْنه‬-21
And from him, from Ayoub Bin Nuh Bin Darraj who said,
‘I asked Abu Al-Hassan-asws the 3rd about the buffalo and I let him-asws know that the people of
Al Iraq are saying that it is morphed’.
233
234
235
Page 163 of 296

ِ ْ َ‫ْي و ِمن الْوُّبَ َْ ِر اثْن‬

ِ ِ ِ ِ َِّ ‫ت قَو َل‬ ِ
‫ْي‬ َ َ ْ َ‫اَّلل َو م َن ْاْلب ِل اثْن‬ ْ َ ‫ال أَ َو َما َس ْع‬
َ َْ َ‫ف‬
He-asws said: ‘Or have you not heard the Words of Allah-azwj: And (for) two from the camels
and two from the cows, [6:144]?’
ِ ‫وب ِِف ا ْْلَ ُام‬ ِِ ِ ِ ْ ‫ت ِ ََل أَِِب‬

.‫ك‬
َ َ‫ال ل‬
َ َ‫ب ُِ َو َما ق‬
َ َ‫وس فَ َكت‬ ُ ‫َس َلُهُ َع َّما َح َّدثَِن به أَين‬ َ ‫اْلَ َس ِن ع بَ ْع َد َمْ َدمي م ْن ُخَر‬
ْ ‫اسا َن أ‬ ُ ‫َو َكتَْوُّب‬
And I wrote to Abu Al-Hassan-asws after my arrival from Khorasan, asking him-asws about what
Ayoub had narrated tome regarding the buffalo. He-asws said: ‘It is as what he has said to
you’’.236
‫س‬
َ ‫ال لَْي‬
َ َْ َ‫اْلَْي َل ف‬
ْ ‫ال َو‬ ْ ‫ش َح ََّّت ذَ َك ْرََن الْ َْنَافِ َذ َو الْ َوطْ َوا َ َو‬
َ َ‫اْلَ ِم َْي َو الْوُّبِغ‬ ِ ‫ ُسَِل َع ْن ِسوُّبَ ِاع الَِِّْْي َو الْ َو ْح‬:‫ال‬
َ َ َ‫اَّللِ ع ق‬
َّ ‫ َع ْن َح ِريز َع ْن أَِِب َعْوُّب ِد‬،‫اش ني‬
ِ َّ‫ الْعي‬-22
َ
‫س ا ْْلَ ِمْيُ ِِبََرام‬ ‫ي‬ ‫ل‬ ‫و‬ ‫وه‬‫ن‬ ‫ف‬ ‫ي‬ ‫ن‬َ‫أ‬ ‫م‬ ِ
ِ‫ر‬ِ ‫و‬‫ه‬‫ظ‬ ‫ل‬ ِ ‫َج‬ ‫أ‬ ‫ن‬ ‫م‬ِ ‫م‬ ِ‫ا‬ ‫ِن‬
َ ‫ا‬ َّ
‫َّن‬ِ ‫و‬ ِ
‫ْي‬‫م‬ِ ‫ْل‬
ْ ‫ا‬ ِ
‫وم‬ ‫ْل‬ ‫ل‬ ِ ‫ك‬ َ
‫أ‬ ‫ن‬ ‫ع‬ ‫ص‬ ِ
‫اَّلل‬ ‫ول‬
ُ ‫س‬‫ر‬ ‫ى‬ ‫ِن‬
َ ‫ال‬
َ ‫ق‬ ‫و‬ ِ
‫ه‬ ِ
‫ب‬ ‫ا‬ ‫ت‬ِ
َّ ُ َ َ َ َ َ َُّ َ َّ َ َ ‫ا ْْلََر ُام ََِّل‬
‫ك‬ ِ
‫ِف‬ ‫اَّلل‬ ‫م‬‫ر‬‫ح‬ ‫ا‬ ‫م‬
َ َْ َ ُ ُ ْ ُ ْ ْ ُ ُ ْ ْ ْ ُ َ َ َ َ ُُ ْ ْ َ
Al Ayyashi – from Hareyz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the bird and the wild
animals, to the extent that we mentioned the hedgehogs, and the bats, and the donkeys, and
the mules, and the horses. He-asws said: ‘It isn’t Prohibited except what Allah-azwj has Prohibited
in His-azwj Book, and Rasool-Allah-saww had prohibited from eating the donkey meat, and rather
he-saww had forbidden them for the reason of their backs (being carriers), lest they mighty
perish, and the donkey isn’t Prohibited’.
‫س أ َْو فِ ْسْاً أ ُِِ َّل لِغَ ِْْي‬ ِ ِ ِ ِ َِّ ِ ِ ‫ال اقْرأْ ِ ِذهِ ْاْليةَ قُل َل أ َِج ُد ِِف ما أ‬
ََّ ِ ‫ُوح َي‬
ٌ ‫ِل ُُمََّرماً َعلى طاعم يَِْ َع ُمهُ َل أَ ْن يَ ُكو َن َمْيتَةً أ َْو َدماً َم ْس ُفوحاً أ َْو َْلْ َم خنزير فَإنَّهُ ر ْج‬ ْ َ َ َ َ َ‫َو ق‬
.‫اَّللِ بِِه‬
َّ
And he-asws said: ‘Read this Verse: Say: ‘I do not find in what is Revealed to me a Prohibition
upon a food to be eaten except if it happens to be dead, or blood burst forth, or meat of pig,
for it is an uncleanness or a transgression, dedicated with for other than Allah. [6:145]’’.237
ْ ‫ورَُها أَ ِو‬ ْ َ‫وم ََِّل ما َْحَل‬

ِ ِ ِ ِ َ َ‫اَّللِ ع ق‬
َّ ‫ َع ْن ُُمَ َّمد ا ْْلَلَِ ِب َع ْن أَِِب َعْوُّب ِد‬،‫اش ني‬
‫ط‬
َ َ‫اختَل‬
ْ ‫اْلَواَي أ َْو َما‬ ُ ‫ت ظُ ُه‬ ُ ‫نح‬ َ ‫ ُحرَم َعلَى بَِن ْسَرائ‬:‫ال‬
ُ ‫يل ُك نل ذي ظُُفر َو الش‬ َ
.‫بِ َعظْم‬
Al Ayyashi – From Muhammad Al Halby,
‘From Abu Abdullah-asws having said: ‘It was Prohibited unto the children of Israel, all with a
nail and fat, except what their backs carried, or the entrails, or what was mixed with bones.
That was Our Recompense due to their rebellion, and We are Truthful [6:146]’’.238
‫س َْلْ ُم َها َح ََلًَل‬

َ ‫ت أَ لَْي‬
ُ ْ‫ال نَكَْرُِ َها فَ ُْل‬ َ َ‫َح ِد َِهَا ع ق‬
َ َ‫ َس َلْتُهُ َع ْن أَبْ َو ِال ا ْْلَْي ِل َو الْوُّبِغَ ِال َو ا ْْلَ ِم ِْي ق‬:‫ال‬ ِ
َ ‫ َع ْن ُزَر َارةَ َع ْن أ‬،ُ‫ َو منْه‬-24
And from him, from Zurara,
236
237
238
Page 164 of 296

‘From one of the two (5th or 6th Imam-asws, he (the narrator) said, ‘I asked him-asws about the
urines of the horse, and the mules, and the donkeys. He-asws said: ‘We-asws dislike it’. I said,
‘Isn’t their meat Permissible?’’
ً‫اْلَ ِم َْي لَِْ دَكوُّبُوِا َو ِزينَة‬ َ َ‫فءٌ َو َمنافِ ُع َو ِمْنها ََْ ُكلُو َن َو ق‬
َ ِ‫ال َو ا ْْلَْي َل َو الْوُّب‬
ْ ‫غال َو‬ ْ ‫عام َخلَ َْها لَ ُك ْم فِيها ِد‬
َ ْ‫اَّللُ لَ ُك ْم َو ْاْلَن‬
َّ ‫ْي‬َ ََّ‫س قَ ْد ب‬
َ َ‫ق‬
He (the narrator) said, ‘He-asws said: ‘Hasn’t Allah-azwj Clarified to you all: And the cattle, He
Created these for you. In these you have warm clothing and benefits, and from these you
are eating [16:5]? And He-azwj Said: And (Created) the horses and the mules and the donkeys
for you to ride these and as an adornment, [16:8].
ِ ِ ‫ال و ا ْْل ِمْي و لَيس ُْل‬ ِ ِ ِ ِ َّ َ‫فَ َج َع َل لِ َْلَ ْك ِل ْاْلَنْ َع َام الَِِّ ق‬
.‫وِا‬
َ ُ‫َّاس َعاف‬ ُ ُ َ ْ َ َ َ َ َ َ‫اَّللُ ِِف الْكتَاب َو َج َع َل ل نلرُكوب ا ْْلَْي َل َو الْوُّبِغ‬
َ ‫وم َها ِبََرام َو لَك َّن الن‬ َّ ٍ
He-azwj Made for the eating, the cattle which Allah-azwj has Narrated in the Book, and Made for
the riding, the horses and the mules, and the donkeys, and their meat is not Prohibited, but
the people are avoiding it’’.239
‫ف‬ َ ‫ف َو ََل ََْ ُك ْل َما‬

َّ ‫ص‬ َ َْ َ‫ت أ َََ َج ْع َفر ع َما يُ ْؤَك ُل ِم َن الَِِّْْي ف‬
َّ ‫ال ُك ْل َما َد‬ َ َ‫ ق‬،‫ الْ َم َكا ِرُم‬-25
ُ ْ‫ال ُزَر َارةُ َس َل‬
(The book) ‘Al Mukarim’ – Zurara said,
‘I asked Abu Ja’far-asws, ‘What can be eaten from the birds?’ He-asws said: ‘All what is with thrust
(its wings), and do not eat what lines (its wings, swooping)’.
‫ف طََرفَاهُ فَ ُك ْل‬ ْ ‫استَ َوى طََرفَاهُ فَ ََل ََْ ُك ْل َو َما‬

َ َ‫اختَل‬ َ َ‫ض ِِف ْاْل َج ِام ق‬
ْ ‫ال َما‬ ُ ‫ت الْوُّبَْي‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘The eggs in the bushes?’ He-asws said: ‘Whatever its two sides
same (circular) do not eat, and whatever is different of the two sides (oblong), eat’.
.‫صةٌ فَ ََل ََْ ُك ْل‬ ِ

َ ‫صةٌ فَ ُك ْل َو َما ََلْ تَ ُك ْن لَهُ قَان‬
ِ
َ ‫ت لَهُ قَان‬ َ َ‫ت فََِْ ُْي الْ َم ِاء ق‬
ْ َ‫ال َما َكان‬ ُ ْ‫قُل‬
I said, ‘The water bird?’ He-asws said: ‘Whatever has a gizzard for it, so eat, and whatever does
not happen to have a gizzard, do not eat’’.240
‫صيْ ِد‬ ِ ِِ ِ ِ ِ ‫ف و َكا َن دفِي ُفه أَ ْكثر ِمن ص ِف ِيف ِه أُكِل و ِ ْن َكا َن‬
َ ‫صفي ُفهُ أَ ْكثََر م ْن َدفيفه ََلْ يُ ْؤَك ْل َو يُ ْؤَك ُل م ْن‬
َ ََ َ ْ ََ ُ َ
ِ ‫ و ِِف ح ِديث آخر ِ ْن َكا َن الَِّْي يص ن‬-26
َ ‫ف َو يَد ن‬ ُ َ ُْ ََ َ َ
ِ ِ
.ٌ‫صةٌ َو ََل صيصيَة‬ ِ
‫ان‬ ‫ق‬ ‫ه‬ ‫ل‬ ‫ت‬ ‫س‬ ‫ي‬ ‫ل‬ ‫ا‬ ‫م‬ ‫ل‬‫ك‬ ‫ؤ‬ ‫ي‬ ‫َل‬ ‫و‬ ‫ة‬ ‫ي‬ ِ
‫يص‬ ِ
‫ص‬ ‫َو‬ ِ ِ
َ َ
َ َ ُ ْ َ ْ َ ُ ُ َ ٌَ َ ْ َ ْ ٌ َ َ ُ ْ َ‫الْ َماء َما َكان‬
‫أ‬ ‫ة‬ ‫ص‬ ‫ان‬ ‫ق‬ ‫ه‬َ‫ل‬ ‫ت‬
And in another Hadeeth: ‘If the bird was lining (its wings swooping) and thrusting, and its
thrusting is more than its linking, eat, and if its l inking was more than its thrusting, do not
eat; and you can eat from the prey of the water what has a gizzard for it, or a fourth claw
(toe), and it cannot be eaten what has neither a gizzard for it nor a fourth clay (toe)’’.241
239
240
241
Page 165 of 296

‫ص ِفي ُفهُ أَ ْكثََر ِم ْن‬ ِ ِ ِ ِ ‫ف و َكا َن دفِي ُفه أَ ْكثَر ِمن‬

َ ‫صفيفه أُك َل َو ِ ْن َكا َن‬
َ ْ َ ُ َ َ ‫ف َو يَ ُد ن‬ ُ َ‫ف فَِإ ْن َكا َن الَِّْ ُْي ي‬
‫ص ن‬ َّ ‫ ُك ْل ِم َن الَِِّْْي َما َد‬،ُ‫ ا ْْلِ َدايَة‬-27
َ ‫ف َو ََل ََْ ُك ْل َما‬
َّ ‫ص‬
‫َدفِ ِيف ِه ََلْ يُ ْؤَك ْل‬
(The book) ‘Al Hidaya’ –
‘Eat from the bird what thrusts (with its wings), and do not eat what lines (swooping). If the
bird were to line and thrust, and its thrusting was more than its lining, eat, and if its linking
was more than its thrusting, do not eat.
.ً‫صةٌ َحياً أ َْو َميِتا‬ ِ ِ ِ ِ ِ ِْ ‫السوُّب ِاع و ِْْلَب ِمن الَِّ ِْي و ا ْْلم ِر‬
ِ ِ ِ
ْ َ‫اْلنْسيَّة فَ َحَر ٌام َو يُ ْؤَك ُل م ْن طَِْْي الْ َماء َما َكان‬
َ ‫ت لَهُ قَان‬ ُُ َ ْ َ ‫ال النِ ن‬
َ َ ‫َّب ص ُك َّل ذي ََنب م َن‬ َ َ‫َو ق‬
And the Prophet-saww said: ‘All from the wild animals with fangs, and from the birds with claws,
and the ‘Al Insiya’ donkeys are Prohibited, and it can be eaten from the water birds what has
a gizzard for it, alive or dead (i.e., slaughtered)’’.242
ِْ ‫السوُّبَ ِاع و ِْْلَب ِمن الَِِّْْي و ا ْْلُم ِر‬

.‫اْلنْ ِسيَّ ِة َحَر ٌام‬ َِّ ‫ول‬
ِ ‫اَّلل ص ُك نل ِذي ََنب ِمن‬ َ َ‫ ق‬،‫ الْ ُمْنِ ُع‬-28
ُ ‫ال َر ُس‬
ُ َ َ َ َ
(The book) ‘Al Muqnie’ –
‘Rasool-Allah-saww said: ‘All from the wild animals with fangs, and from the birds (with) claws,
and the ‘Al Insiya’ donkeys are Prohibited’’.243
.‫ب َِلْ ََْرِم‬ ِ ِ َ َ‫السيَّا ِر ِي َرفَ َعهُ ق‬

ُ َِ ‫ أَ ْك ُل َْلْم ا ْْلَُزور يَ ْذ‬:‫ال‬
َّ ‫ َع ِن‬،‫اس ُن‬ ََ
(The book) ‘Al Mahasin’ – from Al Sayyari, raising it, said,
‘Eating the meat of the sacrificial animal does away with the politeness’’.244
‫اْل ْس ََلِم ُح ن‬
.‫ب َْلِْم ا ْْلَُزوِر‬ ِْ ‫ب‬ َ َ‫ َو ِِف َح ِديث َم ْرِوي ق‬-30
ِ ‫ ِم ْن ُتََ ِام ُح‬:‫ال‬
And in a reported Hadeeth, he said, ‘From the complete love of Al Islam, is loving the meat of
the sacrificial animal’’.245
‫اث بْ ِن ِبْ َر ِاِ َيم َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع‬

ِ ‫اْلَّزا ِز عن ِغي‬ ِ ِ ْ ‫اَّللِ َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
ِ ْ ‫ْي بْ ِن أَِِب‬
َ ْ َ َْ ‫اْلََِّاب َع ْن ُُمَ َّمد بْ ِن َْي ََي‬ َ َّ ‫ َع ْن أَبِ ِيه َع ْن َس ْع ِد بْ ِن َعوُّبْ ِد‬،‫ الْعِلَ ُل‬-31
ِ َ‫اب ِْلَنَّه ف‬
.‫اس ٌق‬ ُ ِ ‫أَنَّهُ َك ِرَه أَ ْك َل َْلِْم الْغَُر‬
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn Bin Abu Al Khattab,
from Muhammaad Bin Yahya Al Khazaz, from Giyas Bin Ibrahim,
‘From Ja’far-asws Bin Muhammad-asws, he-asws disliked eating the meat of the crow because it is
a mischief maker’’.246
242
243
244
245
246
Page 166 of 296

َ َْ َ‫اب ْاْلَبْ َْ ِع َو ْاْلَ ْس َوِد أَ َِي نل أَ ْكلُ ُه َما ف‬

‫ال ََل َِي نل أَ ْك ُل َش ْيء ِم َن‬ ِ ‫ س َلْتُهُ َع ِن الْغُر‬:‫ال‬ ِِ ِ ِ ِ ِ ِِ ِ ِ
َ َ ‫ ِب ْسنَاده ََل َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
َ َ َ‫وسى ع ق‬ ُ َ‫ كت‬32
.ِ‫الْغِْرََ ِن َزا َو ََل َغ ِْْيه‬
The book ‘Al Masaail’ – by his chain to,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the crow,
the spotted and the (totally) black, ‘Is it Permissible to eat them?’ He -asws said: ‘It is not
Permissible to eat anything from the crows, raven nor anything else’’.247
ِ
َ ‫س تَتَنََّزهُ َع ْن َكثِْي ِم ْن ذَل‬ ِ ِِ ِ ِ َّ ‫اب لَيس ِِبرام ََِّّنَا ا ْْلرام ما حَّرمه‬
ِ ِ َ َ‫و احتج احملللون بِ ِرواي ِة ُزرارةَ َعن أَح ِد َِهَا ع ق‬
‫ك‬ َ ‫اَّللُ ِف كتَابه َو لَك َّن ْاْلَنْ ُف‬ ُ َ َ َ ُ ََ ََ َ ْ ‫ َّن أَ ْك َل الْغَُر‬:‫ال‬ َ ْ ََ ََ
.ً‫تَ َْ نذرا‬
And the ones permitting are arguing with a report of Zurara from one of the two (5 th or 6th
Imam-asws) having said: ‘Eating the crow isn’t Prohibited. But rather, the Prohibited is what
Allah-azwj has Prohibited in His-azwj Book, but the souls (people) are disgusted from most of that
dirtiness’’.248
.‫السوُّبَ ِاع َو ِْْلَب ِم َن الَِِّْْي َحَر ٌام‬ َ َ َ‫اَّللِ ص أَنَّهُ ق‬

ِ ‫ ُك نل ِذي ََنب ِمن‬:‫ال‬ َّ ‫ول‬ِ ‫ َعن رس‬،‫اْلس ََلِم‬
َُ ْ
ِ
ْ ِْ ‫ َد َعائ ُم‬-33
‘From Rasool-Allah-saww having said: ‘All from the wild animals with fangs, and from the birds
with claws, are Prohibited’’.249
.‫ب‬ ِ ِ ِ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-34

ٌ َ‫الضوُّبُ ُع َو ََل َش ْيءٌ لَهُ ْْل‬
َّ ‫نب َو ََل‬
‫َس ُد َو ََل ابْ ُن َآوى َو ََل الد ن‬
َ ‫ب َو ََل النَّمُر َو ََل الْ َف ْه ُد َو ََل ْاْل‬
ُ ْ‫ ََل يُ ْؤَك ُل الذئ‬:‫ال‬
And from Ali-asws having said: ‘It will not be eaten, neither the wolf, nor the tiger, nor the
cheetah, nor the lion, nor the jackal, nor the bear, nor the hyena, nor anything having claws
for it’’.250
.ُ‫ضب فَلَ ْم ََيْ ُك ْل ِمْنهُ َو قَ َّذ َره‬ َِّ ‫ول‬ِ ‫ و َعن رس‬-35
َ ِ‫ُوَِ ب‬
ِ ‫اَّلل ص أَنَّهُ أ‬ َُ ْ َ
And from Rasool-Allah-saww, he-saww was brought a lizard, but he-saww did not eat anything from
it and deemed it as filthy’’.251
.ِ‫َّب َو َغ ِْْيه‬ ِ ‫َّب َو الْ ُْْن ُف ِذ َو َغ ِْْيهِ ِم ْن َحَر َش ِة ْاْل َْر‬

ِ ‫ض َكالض‬ ِ ‫ و َع ْن َعلِي ع أَنَّهُ َِنَى َع ِن الض‬-36
َ
And from Ali-asws, he-asws forbade from the lizard, and the hedgehog, and other such from the
prey of the earth, like the lizard and others’’.252
247
248
249
250
251
252
Page 167 of 296

َِّ ‫ول‬ َِّ ‫ول‬

َ ‫َجٌر بِ َذ ِِْب‬ َ َْ َ‫يد بِنَ ْف ِس ِه ف‬
ُ ‫صا ِر َو ُِ َو قَائٌِم َعلَى فَ َرس لَهُ يَ ِك‬
‫ك‬ ِ
ْ‫كأ‬َ َ‫اَّلل ص ا ْذ َِْبهُ يَ ُك ْن ل‬ ُ ‫ال لَهُ َر ُس‬ َ ْ‫اَّلل ص َعلَى َر ُجل م َن ْاْلَن‬ ُ ‫ َمَّر َر ُس‬:‫ال‬
َ َ‫ َو َعْنهُ أَنَّهُ ق‬-37
ُ‫ك لَه‬َ ِ‫َجٌر َِ ْحتِ َساب‬ ْ ‫ِ ََّيهُ َو أ‬
And from him having said, ‘Rasool-Allah-saww passed by a man from the Helpers, and he was
standing upon a horse of his, deceiving (fascinating) with himself. Rasool-Allah-saww said to
him: ‘Slaughter it, there would happen to be a Reward for you due to your having slaughtered
it, and a Reward with your calculation for it’.
.‫اَّللِ ص ِمْنهُ فَ ِخذاً فََ َك َل َو أَطْ َع َمنَا‬

َّ ‫ول‬ِ ‫ال نَعم ُكل و أَطْعِم ِن فََ َِْ َدى ِ ََل رس‬
َُ
ْ َ ْ ْ َ َ َ‫اَّلل أَ ِِل مْنهُ َش ْيءٌ ق‬ َ ‫ال ََي َر ُس‬
َ َْ َ‫ف‬
He said, ‘O Rasool-Allah-saww! Is there something (Reward) for me from it?’ He-saww said: ‘Eat
and feed me-saww’. He gifted a thigh from it to Rasool-Allah-saww. He-saww ate and fed us’’.253
.‫ َو ُرِوينَا َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ َِنَى َع ْن ذَبْ ِح ا ْْلَْي ِل‬-38
And we are reporting from Ja’far-asws Bin Muhammad-asws having prohibited from slaughtering
the horse’’.254
.‫اَّللِ ص أَنَّهُ َِنَى َع ْن أَ ْك ِل ُْلُ ِوم ا ْْلُ ُم ِر ْاْل َِْلِيَّ ِة يَ ْوَم َخْي َََب‬
َّ ‫ول‬ِ ‫ و َعن رس‬-39
َُ ْ َ
And from Rasool-Allah-saww, he-saww had prohibited from eating the meat of the domesticated
donkey on the day of Khyber’’.255
ُ َ‫ ََل تُ ْؤَك ُل الْوُّبِغ‬:‫ال‬

.‫ال‬ َ َ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ق‬-40
And from Ja’far-asws Bin Muhammad-asws having said: ‘Do not eat the mules’’.256
ِ ْ ‫َْحَ َد بْ ِن َْيَي َع ْن أَِِب َج ْع َفر َع ْن أَِِب ا ْْلَوَز ِاء َع ِن ا ْْلُس‬

‫ْي بْ ِن عُلْ َوا َن َع ْن َع ْم ِرو بْ ِن َخالِد َع ْن َزيْ ِد بْ ِن َعلِي‬ ْ ‫يب َع ْن ُُمَ َّم ِد بْ ِن أ‬ِ ‫يث ِِف الت َّْه ِذ‬ ِ ْ ‫و رِوي ِ َذا‬
ُ ‫اْلَد‬ َ َ َُ
َ ْ َ
.‫َجَر ِان بِنَ ْح ِرَك ِ ََّيهُ ِخل‬‫أ‬ ِِ‫ك ب‬
‫ه‬ ‫ل‬ ‫ف‬ ‫ع‬ ‫ض‬ ‫ي‬ ‫ه‬‫ر‬ ‫اْن‬
ْ ‫ص‬ ِ‫اَّلل‬ ‫ول‬ ‫س‬ ‫ر‬ ‫ه‬ ‫ل‬ ‫ال‬ ْ ‫ف‬ ِ
‫يه‬ ِ
‫ف‬ َّ
‫َن‬ ‫أ‬ َّ
‫َل‬ ِ ‫ه‬ ‫ل‬ ‫ث‬ ِ
‫م‬ ‫ع‬ ‫ي‬ِ‫ل‬‫ع‬ ِِ ‫عن‬
ْ َ َّ
َ ْ َ ُ ُ َْ َّ ُ ُ َ ُ َََ َ َُْ َ ْ َ ‫آَئه‬
‫ن‬ ‫ع‬ َ َْ
And this Hadeeth has been reported in (the book) ‘Al Tehzeeb’ – from Muhammd Bin Ahmad Bin Yahya, from
Abu Ja’far, from Abu Al Jowza, from Al Husayn Bin Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al Husayn-asws), from his forefathers-asws, from Ali-asws – similar
to it, except and there is in it: ‘Rasool-Allah-saww said to him: ‘Sacrifice it, two Rewards would
be added for you due to it, for you having sacrificed it’ – etc.’’.257
253
254
255
256
257
Page 168 of 296

‫ اجلراد و السمك و سائر حيوان املاء‬4 ‫ابب‬
CHAPTER 4 – THE LOCUSTS AND THE FIGHT AND REST OF THE

WATER ANIMALS
‫اْلَيت‬
The Verses
‫النحل َو ُِ َو الَّ ِذي َس َّخَر الْوُّبَ ْحَر لِتََْ ُكلُوا ِمْنهُ َْلْماً طَ ِراَي‬
Surah Al Nahl: And He is the One Who Made the sea subservient for you to be eating fresh
flesh from it, [16:14].
‫فاطر َو ِم ْن ُكل ََْ ُكلُو َن َْلْماً طَ ِراَي‬
Surah Fatir: And from each you are eating fresh meat [35:12].
‫تفسْي‬
(Forbidden) Interpretation (opinionated)

‫َس َّخَر الْوُّبَ ْحَر قيل أي جعله ِبيث يتمكنون من اَلنتفاع به َلركوب و اَلصِياد و الغوص‬
the sea subservient – It is said, ‘I.e., Made whereby you are enabled from benefitting with it,
with the sailing and the fishing, and the diving’
‫لِتََْ ُكلُوا ِمنْهُ َْلْماً طَ ِراَي سى ْلما جرَي على اللغة و عرفا يِلق مْيدا فيْال ْلم السمك و يْابل به املِلق فيْال أكلت ْلما و سكا و تْييده َلِري‬
‫ليس ْصصا له َلتحليل لإلَجاع على حل غْيه أيضا لكن ملا خرجت ْرج اَلمتنان و كان ِف طراوته ألذ كان التْييد به أليق‬
for you to be eating fresh flesh from it, [16:14] – He-azwj Named is as ‘fresh flesh’, flowing
upon the language, and is customary to link a chain, so it can be said, ‘Meat of the fish’, and
it can be compared with, it can be said, ‘I ate meat and fish’, and its emphasis is with the
freshness, not specific for it with the Permissibility for the whole upon a state of others as
well, but due to emerges an emergence of gratitude, and it was in its freshness that the
restriction with it was more appropriate.
‫و قيل وصفه َلِري لسرعة تِرق التغيْي ِليه و َل ريب أنه أطرى اللحوم و استدل مالك و الثوري َْلية على أن السمك ْلم فإذا حلف َل َيكل ْلما‬
‫حنث َلسمك و أجيب ِبنه ْلم لغة َل عرفا و اْلُيان موُّبنية على العرف لكونه طارَي على اللغة َنسخا ْلكمها و فيه ِشكال‬
And it is said, ‘He-azwj Described it as being with the freshness due to the quickness of the
alternation to it, and there is no doubt that it is freshest of the meats. And Malik and Al Sowry
evidenced with the Verse that the fish is meat. So when one swears an oath that he will not
eat meat, he perjures with the fish, and strangeness of it being meat in language, is not
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known, and the Eman is built upon the knowing of it being fresh based upon the language,
abrogating to is ruling, and there is a problem in it.
.‫َو ِم ْن ُكل أي من الوُّبحرين ََْ ُكلُو َن َْلْماً طَ ِراَي الكَلم فيه كما مر‬
And from each - I.e., from the two flows (sweet and salty) you are eating fresh meat [35:12]
– the speech regarding it has already passed.
‫و قال الدمْيي السمك من خلق املاء الواحدة سكة و اْلمع أساك و سوك و ِو أنواع كثْية و لكل نوع اسم خاص‬
And Al-Dimeyri said, ‘The fish is from the creatures of the water, the singular is ‘Samakah’
(fish), and the plural is ‘Ismak’ and ‘Samouk’ (fishes), and it is of many types, and for every
type there is a specific name.
.‫َّمائَة ِمنْ َها ِِف الْوُّبَ ْح ِر َو أ َْربَ َع ِمائَة ِِف الََِْب‬

ِ ‫اَّلل خلَق أَلْف أ َُّمة ِست‬
َ َ َ ََّ ‫َّب ص ِ َّن‬
‫ال النِ ن‬
َ َ‫ق‬
The Prophet-saww said: ‘Allah-azwj Created a thousand communities – seven hundred of these
are in the sea and four hundred are in the land’.
‫و من أنواع اْلساك ما َل يدرك الِرف أوْلا و آخرِا لكَبِا و ما َل يدركها الِرف لصغرِا و كله َيوي املاء و يستنشْه كما يستنشق بنو آدم و حيوان‬
‫الَب اْلواء َِل أن حيوان الَب يستنشق اْلواء َْلنوف و يصل ذلك َِل قصوُّبة الرئة و السمك يستنشق ِبصداغه فيْوم له املاء ِف تولد الروح اْليوان ِف‬
‫قلوُّبه مْام اْلواء و َِّنا استغَن عن اْلواء ِف ِقامة اْليوان‬
And from the types of fishes is what its beginning side does not come across its end due to its
largeness, and what toes not come across its side due to its smallness, and all of these shelter
in the water, and they are inhaling it like what the children of Adam-as and the land animals
inhale the air, except that the land animals are inhaling the hair through the noses, and that
arrives to a trachea of the lung, while the fish inhales through its temporal bone, so the water
stays for it in producing the animalistic wind in its heart in place of the air, and rather it is
needless from the air in its staying alive.
‫و َل نستغن ْنن و ما أشوُّبهنا من اْليوان عنه ْلنه من عاَل املاء و اْلرض دون عاَل اْلواء و ْنن من عاَل املاء و اْلواء و اْلرض و نسيم الَب لو مر على‬
‫السمك ساعة ْللك‬
And we and what resembles us are not needless from the living from it because from the
world of the water and the earth is besides the world of the air, and we are from the world of
the water and the air and the earth, and the breeze of the land, if it were to pass upon the
fish for a time, it would die.
‫و ِو ِبملته شره كثْي اْلكل لَبد مزاج معدته و قرِبا من فمه و أنه ليس له عنق و َل صوت ِذ َل يدخل َِل جوفه ِواء الوُّبتة و لذلك يْول بعضهم ِن‬
.‫السمك َل رئة له كما أن الفرس َل طحال له و اْلمل َل مرارة له و النعامة َل مخ له‬
In general, it is very greedy and eats a lot due to the cool temperament of its stomach and its
nearness from its mouth, and there isn’t a neck for it nor any voice, when the air does not
enter to its inside anyway, and for that some of them say that the fish, there is no lung for it
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like the horse has not spleen for it, and the camel has not bile for it, and the ostrich has no
brains for it.
‫و صغار السمك َت دس من كوُّباره فلذلك تِلب ماء الشِو و املاء الْليل الذي َل يمل الكوُّبْي و ِو شديد اْلركة ْلن قوته احملركة لإلرادة َتري ِف‬
‫مسلك واحد َل ينْسم ِف عضو خاص و ِذا بعينه موجود ِف اْليات‬
And the small fish are wary from its large ones, for that (reason) it seeks water of the coasts
and the water is little which the large ones cannot endure, and it is of intense movement,
because its strength is movement for the intention, running in one path, it is not divided in
one organ in particular, and this exactly exists in the living beings.
‫و من السمك ما يتولد بسفاد و منها ما يتولد بغْيه ِما من الِْي أو من الرمل و ِو الغالب ِف أنواعه و غالوُّبا يتولد من العفوَنت و بيض السمك ليس‬
‫له بياض و َل صفرة َِّنا ِو لون واحد و ِف الوُّبحر‬
And from the fish is what give birth in silt, and from these is what gives birth somewhere else.
As for from the clay or from the sand, and it is the majority in its types, and majority give birth
from the moulds, and eggs of the fish, there isn’t whiteness for it nor yellowness, but rather
it is of one colour, and it is the sea.
‫من العجائب ما َل يستِاع حصره حكى الْزوين ِف عجائب املخلوقات عن عوُّبد الرْحن بن ِارون املغرِب قال ركوُّبت ِبر املغرب فوصلت َِل موَع‬
‫يْال له الَبطون و كان معنا غَلم صْلي له صنارة فَلْاِا ِف الوُّبحر فصاد ِبا سكة ْنو الشَب فنظرَن فإذا خلف أذِنا اليمَن مكتوب َل ِله َِل هللا و ِف‬
.‫قفاِا ُممد و ِف خلف أذِنا اليسرى رسول هللا ص‬
Among the wonders is what cannot be counted. Al-Qazwiny narrated regarding wonders of
the creatures from Abdul Rahman Bin Haroun Al-Maghriby who said, ‘I sailed the western sea
and I arrived to a place called Al-Bartoun, and there was a Sicilian boy having a fishing rod
with him. He cast it in the sea and fished with it a of approximately a palm’s width. We looked
and behold, behind its right ear was inscribed, ‘There is no god except Allah -azwj’, and it it’s
back, ‘Muhammad’, and behind its left ear, ‘Rasool-Allah-saww’’.
ً‫ال اللَّ ُه َّم ََ ِرْك لَنَا فِ ِيه َو أَبْ ِدلْنَا َخ ْْيا‬

َ َ‫ك ق‬ َّ ‫يب ا ْْلَ َس ِد َو َكا َن ِذَا أَ َك َل‬
ِ ِ َّ ‫ ِ ْدما ُن أَ ْك ِل‬:‫ال‬
ُ ‫الس َمك الَِّ ِر ِي يُذ‬
َِّ ‫ول‬
َ َ َ‫اَّلل ص أَنَّهُ ق‬
ِ ‫ َعن رس‬،‫اْلس ََلِم‬
َُ ْ
ِ
ْ ِْ ‫ َد َعائ ُم‬-1
.ُ‫ِمْنه‬
‘From Rasool-Allah-saww having said: ‘Habitual eating of the fresh fish would melt (slim) the
body’, and whenever he-saww ate the fish he-saww said: ‘O Allah-azwj! Bless for us in it and Replace
for us better than it’’.258
ِ
ُ ِ‫ال َج ْع َفُر بْ ُن ُُمَ َّمد ع أَ ْك ُل الت َّْم ِر بَ ْع َدهُ يُ ْذ‬
.ُ‫ب أَ َذاه‬ َ َ‫ َو ق‬-2
258
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And Ja’far-asws Bin Muhammad-asws said: ‘Eating the dates after it (fish) does away with its
harm’’.259
.ً‫وت َو ا ْْلََر ِاد ِْلَنَّهُ ََل ََيْ ُك ُل ِمْنهُ ََِّل َما أ ُِخ َذ َحيا‬
ِ ‫اْل‬ ِ ‫ و عن جع َف ِر ب ِن ُُم َّمد ع أَنَّه َِنَى عن أَ ْك ِل ما صاده الْمج‬-3
ُْ ‫وس م َن‬
ُ ُ َ َُ َ َ َْ ُ َ ْ َْ َْ َ
And from Ja’far-asws Bin Muhammad-asws, he-asws had prohibited from eating what the Magians
had hunted/fished from the fishes and the locusts because he-asws would not eat from it
except what is taken alive’’.260
‫اْلََر ِاد َو ُِ َو الَّ ِذي ََل‬

ْ ‫ََّ ِم َن‬
َ ‫َخ ُذهُ َو ََل ََْ ُك ِل الد‬
ِ ِ ‫السم‬
ْ ‫ك َو ا ْْلََراد أ‬ َ َّ ُ‫س َو ذَ َكاة‬ ٌ ْ‫س لَهُ فَل‬ ْ
َ ‫وس َو ََل ََ ُك ْل َما لَْي‬
ِ ِ ِ ِ
ٌ ُ‫ ُك ْل م َن الْم ْسك َما َكا َن لَهُ فُل‬،ُ‫ ا ْْل َدايَة‬-4
.‫الزِم َْي‬ ِ ِ ِ ِ
ِ ‫اِي َو ََل الَِّ ِاِف َو ََل‬
َ َ ‫ك ا ْْلِ ِر‬
َ ‫يث َو ََل الْ َم ْارَم‬
ِ ‫السم‬ ِ
َ َّ ‫يَ ْستَْ نل َلَََِّْيان َو ََل ََْ ُك ْل م َن‬
‘Eat from the fishes, whatever has scales for it, and do not eat what hasn’t any scales for it,
and purification of the fish and the locust is taking it, and do not eat ‘Al-Daba’ from the locusts,
and it is which does not take with the flight, and do not eat from the fish – the eel, nor the
seahorse, nor the floating (dead fish), nor the Hemibagrus’’.261
ِ ‫السم‬
.‫ك‬ ِ َّ ‫الص ِاد ُق ع َع ِن‬
َ َْ َ‫الربِيثَا ف‬
َ َّ ‫ال ََل ََْ ُكلْ َها فَإ ََّن ََل نَ ْع ِرفُ َها ِِف‬ َّ ‫ َو ُسَِ َل‬-5
And Al-Sadiq-asws was asked about the shrimps. He-asws said: ‘Do not eat it, for we-asws do not
recognise it as being among the fish(es)’’.262
ِ ‫يث و الْمارم‬ َ َ‫ َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ْن أَِِب َج ْع َفر ع ق‬،‫اص ِم بْ ِن ُْحَيْد‬

‫الزِم ِْي َو‬
ِ ‫اِي َو‬ ِ ِ
َ ْ َ َ ‫َس َلَهُ َع ِن ا ْْل ِر‬ ََّ ِ ‫اب الْ ُمغِ َْيةِ يَكْتُوُّبُو َن‬
ْ ‫ِل أَ ْن أ‬ ُ ‫َص َح‬
ْ ‫ال َكا َن أ‬
ِ ‫ كِتَاب ع‬-6
َ ُ
‫ك‬ ِ‫ك حرام ِو أَم ََل فَس َلْته عن َذل‬ ِ ِ ِ
َ ْ َ ُ ُ َ ْ َ ُ ٌ َ َ َ َّ َ ٌ ْ ‫س لَهُ ق‬ ‫م‬ ‫الس‬ ‫ن‬ ‫م‬ ‫ر‬‫ش‬ َ ‫َما لَْي‬
The book of Aasim Bin Humeyd, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, (the narrator) said: ‘The companions of Al-Mugheira had written to me
to ask him-asws about the eel, and the seahorse, and the Hemibagrus, and what from the fish
don’t have scales for it, whether it is Prohibited or not. I asked him-asws about that.
‫ت ِمْن َها‬ ِِ
ُ ‫ِل اقْ َرأْ َِذه ْاْليَةَ الَِِّ ِِف ْاْلَنْ َع ِام فَ ََْرأْ ُتَا َح ََّّت فَ َر ْغ‬
ِ َ َْ َ‫ف‬
َ ‫ال‬
He-asws said to me: ‘Read this Verse which is in (Surah) Al-Anaam’. I read it until I was free from
it.
.ُ‫َّيءَ َو َْْن ُن نَ َعافُه‬ ِ ِِ ِ ِ َّ ‫ال ِِل ََِّّنَا ا ْْلرام ما حَّرم‬

ْ ‫اَّللُ ِف كتَابه َو لَكن َُّه ْم قَ ْد َكانُوا يَ َعافُو َن الش‬ َ َ َ ُ ََ َ َْ َ‫ال ف‬
َ َ‫ق‬
259
260
261
262
Page 172 of 296

He (the narrator) said, ‘He-asws said to me: ‘But rather the Prohibited is what Allah-azwj has
Prohibited in His-azwj Book, but they have been avoiding the thing, and we-asws are avoiding
it’’.263
ِ ‫ِل ُُمَّرماً على‬ ِ ِ ِِ ِ ِ ِ ِ ْ ‫ ِبِِ ْسنَ ِادهِ َع ِن ا ْْلُس‬،‫الت َّْه ِذيب‬

‫طاعم‬ َ َ ََّ ِ ‫ْي بْ ِن َسعيد َع ِن ابْ ِن أَِِب ََْنَرا َن َع ْن َعاصم مثْلَهُ ََِّل أَنَّهُ َز َاد بَ ْع َد قَ ْوله ِِف ْاْلَنْ َعاِم قُ ْل َل أَج ُد ِِف ما أُوح َي‬ َ ُ
.‫ال فَ ََْرأْ ُتَا ِخل‬
َ َ‫ق‬
(The book) ‘Al Tehzeeb’ – By his chain, from Al Husayn Bin Saeed, from Ibn Abu Najran, from Aasim,
‘Similar to it, except there is an addition after his-asws words: ‘In (Surah) Al Anaam, Say: ‘I do
not find in what is Revealed to me a Prohibition upon a food [6:145]’. He (the narrator) said,
‘I read it’, etc.’’.264
‫يك ِِل ا ْْلََر ُاد ُجْن ٌد ِم ْن ُجْن ِدي‬ ِ َّ ‫وب َعلَى ا ْْلََر َادةِ َِل نس ْرََينِيَّ ِة ِِن أ َََن‬
َ ‫اَّللُ ََل ِلَهَ ََِّل أ َََن َو ْحدي ََل َش ِر‬ ٌ ُ‫ال ابْ ُن َعوُّبَّاس َمكْت‬ َ َ‫ َع ْن ِع ْك ِرَمةَ ق‬،‫ور‬
َ َ‫ال ق‬ ُ ُ‫ ال ند نر الْ َمنْث‬-7
.‫َشاءُ ِم ْن ِعوُّبَ ِادي‬ ِ ‫أ‬
َ ‫ُسلُِهُ َعلَى َم ْن أ‬ َ
(The non-Shia book) ‘Al Durr Al Mansour’ – from Ikrimah (Bin Abu Jahl-la) said, ‘Ibn Abbas said,
‘It is written in Assyrian upon the grasshoppers (locusts), ‘I-azwj am Allah-azwj. There is no god
except Me-azwj Alone. There is no associate for Me-azwj. The locust is an army from My-azwj
armies. I-azwj Prevail it upon the one I-azwj do Desire from My-azwj servants’’.265 (From a non-Shia
source and not a Hadeeth)
.‫اَّللِ ْاْل َْعظَِم‬

َّ ‫اْلََر َاد فَِإنَّهُ ُجنْ ٌد ِم ْن ُجنْ ِد‬ َ َ‫َو َع ْن أَِِب ُزَِ ْْي ق‬
ْ ‫ ََل تَْتُلُوا‬:‫ال‬
And from Abu Zuheyr who said, ‘Do not kill the locusts for it is an army from the mighty armies
of Allah-azwj’’.266 (From a non-Shia source and not a Hadeeth)
‫ت َجَر َاد ٌة‬ َِّ ‫ ُكنَّا علَى مائِ َدة أ َََن و أ َِخي ُُم َّم ُد ابن ا ْْلن ِفيَّ ِة و بن ثب نوَ ع ِمي عوُّب ُد ا‬:‫ال‬
َ َ‫ْي بْ ِن َعلِي ع ق‬ ِ ْ ‫ و َع ِن ا ْْلُس‬-9
ْ ‫ض ُل فَ َوقَ َع‬
ْ ‫َّلل بْ ُن َعوُّبَّاس َو قُثَ ُم َو الْ َف‬ ْ َ َ َُ َ ََ ُ ْ َ َ َ َ َ َ
ِ‫اح ا ْْلرادة‬ ‫ن‬ ‫ج‬ ‫ى‬ ‫ل‬ ‫ع‬ ‫وب‬ ‫ْت‬
‫ك‬ ‫م‬ ‫ا‬ ‫م‬ ‫م‬ ‫ل‬‫ع‬ ‫ت‬ ِ
‫ن‬ ‫س‬ ‫ح‬ ‫ل‬ِ‫ل‬ ‫ال‬ ْ ‫ف‬ ‫اس‬ ‫وُّب‬ ‫ع‬ ِ
ِ َ
َ ََ َ َ َ ٌ ُ َ َ ُ ْ َ َ َ َ ْ َ َ َ َّ َ ُ ْ ُ ْ َ َ ‫َخ َذ‬
‫ن‬ ‫ب‬ ‫اَّلل‬
َّ ‫د‬ ‫وُّب‬ ‫ع‬ ‫ا‬ ِ َ ََ‫ف‬
And from Al Husayn Bin Ali-asws having said: ‘We were upon a meal, I-asws and my-asws brother
Muhammad Bin Al-Hanafiyya and the sons of my-asws uncle Abdullah Bin Abbas, and Qusam,
and Al-Fazl. A grasshopper landed, and Abdullah Bin Abbas seized it. He said to Al-Hassan-asws,
‘Do you-asws know what is written upon a wing of the locust?’
‫ت بَ َعثْتُ َها ِرْزقاً لَِْ ْوم‬ ِ ِ ْ ‫ب‬

ُ َْ‫اْلََر َادة َو َرا ِزقُ َها ِذَا ش‬ ‫اَّللُ ََل ِلَهَ ََِّل أَ ََن َر ن‬
َّ ‫وب ِِن أ َََن‬ ِ َ َْ َ‫اَّللِ ص ف‬
ِ َ‫ال ِِل َعلَى َجن‬
ٌ ُ‫اح ا ْْلََر َادة َمكْت‬ َّ ‫ول‬ ُ ْ‫ال َس َل‬
َ ‫ت َر ُس‬ َ َْ َ‫ت أَِِب ف‬
ُ ْ‫ال َس َل‬
َ َْ َ‫ف‬
ِ
ً‫ت َعلَى قَ ْوم بَََلء‬ ُ َْ‫َو ِ ْن ش‬
He-asws said: ‘I-asws had asked my-asws father-asws. He-asws said: ‘I-asws asked Rasool-Allah-saww.
He-saww said to me: ‘Upon a wing of the locust is written, ‘Me-azwj, I-azwj am Allah-azwj. There is
263
264
265
266
Page 173 of 296

no god except I-azwj, Lord-azwj of the locust and its Sustainer. When I-azwj so Desire, I-azwj Send it
to a people as sustenance, and if I-azwj so Desires, as an affliction upon a people!’’
ِ ُ‫اَّللِ ِمن مكْن‬

.‫ون الْعِلْ ِم‬ َ ْ َّ ‫ال ابْ ُن َعوُّبَّاس َِ َذا َو‬
َ َْ َ‫ف‬
Ibn Abbas said, ‘By Allah-azwj, this is from the hidden knowledge!’’267
َ َ‫ان َع ِن ا ْْلَ َس ِن بْ ِن َعلِي ع ق‬

.ُ‫ ُكنَّا َعلَى َمائِ َدة َو ذَ َكَر َْْن َوه‬:‫ال‬ ِِ ‫ ِبِِ ْسنَ ِاد الََََِّب‬،‫اْلَيَ َو ِان‬
ْ ُ‫ َحيَاة‬-10
(The book) ‘Hayaat Al Haywan’ – by the chain of Al Tabrany,
‘From Al-Hassan-asws Bin Ali-asws having said: ‘We were upon a meal’ – and mentioned
approximate to it’’.268
ِِ ِ ِ ‫ال ِ ََّن وج ْد ََنه ِِف كِت‬ ِ ِْ ‫ س َلْته ع ِن‬:‫ال‬ ِِ ِ ِ ِ ِِ ِ ِ

َ ‫اب أَم ِْي الْ ُم ْؤمن‬
‫ْي ع‬ َ ُ َ َ َ َْ َ‫اْل ِر ِي َي نل أَ ْكلُهُ ف‬ َ ‫ ِب ْسنَاده َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
َ ُ ُ َ َ َ‫وسى ع ق‬ ُ َ‫ كت‬-11
.ً‫َحَراما‬
‘Kitab Al Masaail’ – Bin his chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘I asked him-asws about
the eel, ‘Is it Permissible to eat it?’’ He-asws said: ‘We found it to be Prohibited in the book of
Amir Al-Momineen-asws’’.269
َّ ‫اَّللِ َع ِن‬
‫الص ِاد ِق‬ َّ ‫اَّللِ َع ْن أَبِ ِيه َع ْن َع ْم ِرو بْ ِن ِشْر َع ْن ُعوُّبَْي ِد‬
َّ ‫َْحَ َد بْ ِن أَِِب َعْوُّب ِد‬
ْ ‫اَّللِ َع ْن أَبِ ِيه َع ْن َج ِدهِ أ‬
َّ ‫َْحَ َد بْ ِن َعْوُّب ِد‬
ْ ‫ َع ْن َعلِ ِي بْ ِن أ‬،‫الش َيع ِة‬
ِ ‫ات‬ِ ‫ كِتاب ِص َف‬-12
ُ َ
ِ ِ
‫اْلر ِي َو الْ َم ْس ِح‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ َّ ِ ِ ِ ِ ِ ِ ِ
ْ ‫ َم ْن أَقََّر ب َسْوُّب َعة أَ ْشيَاءَ فَ ُه َو ُم ْؤم ٌن الَََْباءَة م َن ا ْْلْوُّبت َو الِاغُوت َو ْاْلقْ َرار َلْ َوََليَة َو ْاْلُيَان َ َّلر ْج َعة َو اَل ْست ْح ََلل للْ ُمتْ َعة َو ََْترمي‬:‫ال‬ َ َ‫ع ق‬
ِ ْ ‫َعلَى ا ْْلُف‬
.‫َّْي‬
‘Kitab Sifaat Al Shia’ – from Ali Bin Ahmad Bin Abdullah, from his father, from his grandfather Ahmad Bin Abu
Abdullah, from his father, from Amro bin Shimr, from Ubeydullah,
‘From Al-Sadiq-asws having said: ‘One who acknowledges with seven things, so he is a Momin
– the disavowing from the idols and the tyrants, and the acknowledgement with the Wilayah,
and the Eman with the Return (Raj’at), and the permissibility of the Mut’ah (temporary
marriage) and prohibiting the eel and the wiping (Mas’ah) upon the socks’’.270
‫الص ْحَر ِاء أ َْو ِِف الْ َم ِاء أَ يُ ْؤَك ُل‬ ِ ُ‫ س َلْتُه ع ِن ا ْْلر ِاد ن‬:‫ال‬
َّ ‫صيوُّبُهُ َميِتاً ِِف‬ ََ َ ُ َ َ َ‫وسى ع ق‬
ِِ ِ
َ ‫اْلَ َس ِن َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬
َِّ ‫ عن عوُّب ِد‬،‫اْلسن ِاد‬
ْ ‫اَّلل بْ ِن‬ ْ َ ْ َ َ ْ ِْ ‫ب‬ ُ ‫ قُ ْر‬-13
ُ‫ال ََل ََْ ُكلْه‬
َ َ‫ق‬
267
268
269
270
Page 174 of 296

‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about the
locust, ‘We attain it as dead in the desert, or in the water, can it be eaten?’’ He-asws said: ‘No,
do not eat it’’.
ِ َ‫يده فَيموت ب ع َد ما ن‬ ِ ِ
َ ْ‫ال ََل َِب‬
‫س‬ َ َ‫يدهُ فَيُ ْؤَك ُل ق‬
ُ‫ص‬ َ ْ َ ُ ُ َ ُ ُ ‫ال َو َس َلْتُهُ َع ِن ا ْْلََراد نَص‬
َ َ‫ق‬
He said, ‘And I asked him-asws about the locust we hunt (catch), so they die after us having
caught them, can it be eaten?’ He-asws said: ‘There is no problem’.
.‫ال ََل َح ََّّت يَ ْستَ ِْ َّل َِلَََِّْي ِان‬

َ َ‫َّىب ِم َن ا ْْلََر ِاد أَ يُ ْؤَك ُل ق‬
َ ‫ال َس َلْتُهُ َع ِن الد‬
َ َ‫ق‬
He said, ‘I asked him-asws about ‘Al-Daby’ (cricket?) from the locusts, ‘Can it be eaten?’ He-asws
said: ‘No, until it is less with the flight’’.271
‫ال ََل َِي نل أَ ْكلُهُ َح ََّّت‬

َ َ‫َّىب َِ ْل َِي نل أَ ْكلُهُ ق‬ َ َ‫ ِبِِ ْسنَ ِادهِ َع ْن َعلِ ِي بْ ِن َج ْع َفر َع ْن أ َِخ ِيه ع ِمثْ َل ا ْْلَ ِمي ِع ََِّل أَنَّهُ ق‬،‫اب الْ َم َسائِ ِل‬
َ َ‫ال ِِف ْاْلَ ِخ ِْي ق‬
َ ‫ال َس َلْتُهُ َع ِن الد‬ ُ َ‫كت‬
ِ
.‫يَ ِِ َْي‬
‘Kitab Al Masaail’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws – similar to the entirety except he said in the
end. He said, ‘I asked him-asws about ‘Al-Daby’ (cricket?), is it Permissible to eat it?’ He said, ‘It
is not Permissible to eat it until it flies’’.272
.ٌ‫َخ ُذهُ َحياً ذَ َكاة‬ ِ ِ َ َ‫ َع ْن َعلِي ع أَنَّهُ ق‬،‫اْل ْس ََلِم‬

ْ ‫ الننو ُن ذَك ٌّي َو ا ْْلََر ُاد ذَك ٌّي َو أ‬:‫ال‬ ِْ ‫ َد َعائِم‬-14
ُ
‘From Ali-asws having said: ‘The fish (with scales) is pure, and the locust is pure, and taking it
alive is its purification’’.273
.‫صْي ِدهِ قَ ْوُّب َل أَ ْن يُ ْؤ َخ َذ‬ ِ

َ ‫ات ِِف الْوُّبَ ْح ِر م ْن‬
ِ َِّ ‫ و عْنه صلَوات‬-15
َ ‫اَّلل َعلَْيه أَنَّهُ َِنَى َع ِن الَِّ ِاِف َو ُِ َو َما َم‬ ُ ََ َُ َ
And from him-asws, may the Salawaat of Allah-azwj be upon him-asws having prohibited from the
floater (dead fish), and it is what died in the sea from it being fished, before it was taken’’. 274
ِ ‫ي و ما َكا َن ِِف ْاْلَص َد‬

‫اف َو‬ ْ
ِ َّ ‫اب الْوُّبَ ْح ِر ََِّل َما َكا َن لَهُ قِ ْشٌر َو َك ِرَه ال نسلَ ْح َفا َة َو‬
َ َ َّ ‫السَرطَا َن َو ا ْْل ِر‬
ِ ‫ ََل ي ْؤَكل ِمن َدو‬:‫ال‬
َ ْ ُ ُ َ َ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ق‬-16
.‫ك‬ ِ َ‫ما جان‬
َ ‫س ذَل‬
َ َ َ
271
272
273
274
Page 175 of 296

And from Ja’far-asws Bin Muhammad-asws having said: ‘Do not eat from the creatures of the sea
except what has scales for it’, and he-asws disliked the turtle, and the crab, and the eel, and
whatever was in the shell, and what was the species of that’’.275
ِ ‫ت الْمجوس ِمن ا ْْلر ِاد و ال َّسم‬

َ َ‫ك أَ َِي نل أَ ْكلُهُ ق‬ ِ ِِ ِ ِ ِ ِِ ِ ِ
ُ‫صْي ُده‬
َ ‫ال‬ َ َ ََ َ ُ ُ َ ‫ص َاد‬ َ ‫ َس َلْتُهُ َع َّما‬:‫ال‬ َ ‫ ِب ْسنَاده َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
َ َ‫وسى ع ق‬ ُ َ‫ كت‬-17
َ ْ‫ذَ َكاتُهُ ََل َِب‬
‫س‬
‘Kitab Al Masail’ – by his chain,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the
Magians tend to hunt from the locusts and the fish, ‘Is it Permissible to eat it?’ He-asws said: ‘It
being hunted (fished) its purification. There is no problem’.
.ُ‫صلُ ُح أَ ْكلُه‬ ِ َّ ‫ال َذلِك َْلم‬ ِ ِ ِ ‫و س َلْته ع ِن اللَّح ِم الَّ ِذي ي ُكو ُن ِِف أ‬
ْ َ‫الض َفاد ِع ََل ي‬ ُ ْ َ َ َْ َ‫َص َداف الْوُّبَ ْحر َو الْ ُفَرات أَ يُ ْؤَك ُل ف‬
ْ َ ْ َ ُُ َ َ
And I asked him-asws about the meat which happens to be in the shells of the sea, and the
Euphrates, ‘Can one eat it?’ He-asws said: ‘That is meat (for) the frogs. It is not correct to eat
it’’.276
.‫َخ ِْي ََِّل أ ََّن فِ ِيه ََل َِي نل أَ ْكلُهُ َك َما ِِف الْ َك ِاِف‬
ِ ‫اَّللِ ب ِن ا ْْلس ِن عن علِ ِي ب ِن جع َفر ِمثْل ال نسؤ ِال ْاْل‬
َ ُ
ِ ِ ِْ ‫قُرب‬
ْ َ ْ َ ْ َ َ َ ْ َّ ‫ َع ْن َعْوُّبد‬،‫اْل ْسنَاد‬ ُْ
(The book) ‘Qurb Al Asnad’ – from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, similar to the last question, except that in it: ‘It is not Permissible
to eat it’ – like what is in (the book) ‘Al-Kafi’’.277
‫ان َو ا ْْلِ ِر ِي أَ َِي نل‬

ِ َ‫السرط‬ ِ ِِ ِ ِ ِ ِِ ِ ِ ِ ِْ ‫ قُرب‬-18
َ َّ ‫ َس َلْتُهُ َع ْن أَ ْك ِل ال نسلَ ْح َفاة َو‬:‫ال‬ َ ‫ ِب ْسنَادَهَا َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
َ َ‫وسى ع ق‬ ُ َ‫ َو كت‬،‫اْل ْسنَاد‬ ُْ
ِ ِ ِ
.‫السَرطَان َو ا ْْلر ِي‬ ِ ِ
َّ ‫ال ََل َي نل أَ ْك ُل ال نسلَ ْح َفاة َو‬
َ َ‫أَ ْكلُهُ ق‬
(The books) ‘Qurb Al Asnaad’, and ‘Kitab Al Masaail’ – By their chains,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about
eating the turtle, and the crab, and the eel, ‘Is it Permissible to eat it?’’ He -asws said: ‘No, it is
not Permissible to eat the turtle, and the crab, and the eel’’.278
ِ َّ
.‫اِف‬ ِ َ َ‫ َع ِن ابْ ِن نُوُّبَاتَةَ َع ْن َعلِي ع أَنَّهُ ق‬،‫ الْ َم َكا ِرُم‬،‫ الْ َك ِاِف‬-19
َّ ‫ ََل تَوُّبِ ُيعوا ا ْْلِ ِر‬:‫ال‬
َ ِ‫ي َو ََل الْ َم ْارَماِ َي َو ََل ال‬
(The book) ‘Al Kafi’, (and) ‘Al Makarim’ – from Ibn Nubata,
‘From Ali-asws having said: ‘Do not sell the eels, nor the seahorses, nor the floaters (dead fish
floating in the water)’’.279
275
276
277
278
279
Page 176 of 296

.ً‫وت ذَكِ ٌّي َحيَّةً َو َميِتَة‬ َِّ ‫ين و َغ ِْيهِ ع ِن اب ِن أَِِب عمْي ع ِن اب ِن الْمغِْيةِ عن رجل عن أَِِب عوُّب ِد‬ ِ ِ
ُ ُ‫ ا ْْل‬:‫ال‬
َ َ‫اَّلل ع ق‬ َْ ْ َ ُ َ ْ َ َ ُ ْ َ ْ َ ُ ْ َ ْ َ ِِ ‫وب الْ َمد‬ َ ‫ َع ْن أَِِب أَين‬،‫ الْ َم َحاس ُن‬-20
(The book) ‘Al Mahasin’ – from Abu Ayoub Al Madany, and someone else, from Ibn Abu Umery, from Ibn Al
Mugheira, from a man,
‘From Abu Abdullah-asws having said: ‘The fish (with scales) is pure, alive and (if) died (after
catching it)’’.280
‫ت َسَ َكةً َو ََلْ تَ ْد ِر أَ ذَكِ ٌّي ُِ َو أ َْم َغ ْْيُ ذَكِي َو ذَ َكاتُهُ أَ ْن َيَُْر َج ِم َن الْ َم ِاء َحياً فَ ُخ ْذ ِمنْهُ َو اطَْر ْحهُ ِِف الْ َم ِاء فَِإ ْن طََفا َعلَى‬
َ ‫ال ع ِ ْن َو َج ْد‬ َ َ‫ ق‬،‫َا‬ ِ ُ‫ فِْه‬-21
َ ‫الر‬
.‫ْس الْ َم ِاء ُم ْستَْل ِْياً َعلَى ظَ ْه ِرهِ فَ ُه َو َغ ْ ُْي ذَكِي َو ِ ْن َكا َن َعلَى َو ْج ِه ِه فَ ُه َو ذَكِ ٌي‬
ِ ‫َرأ‬
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you find a fish and you do not know whether it
is pure or impure, and its purity is being extracted from the water alive, so take from it and
drop it in the water. If it floats upon the surface of the water, lying upon its back, it is impure,
and if it was upon its face, it is pure’’.281
ِ ِ ِ ِ ِ ِ ِ ُ ْ‫ َكتَوُّب‬:‫ال‬ َ ‫َْحَ َد بْ ِن ِ ْس َح‬

ْ ‫ َع ْن أ‬،‫ الْ َم َكا ِرُم‬-21
‫ال‬
َ َْ َ‫ب ف‬
َ ‫وز أَ ْن يُ ْشَر‬
ُ ُ‫ب أَ َُي‬ ُ ‫ت ََل أَِِب ُُمَ َّمد ع َس َلْتُهُ َع ِن ْاْل ْس َْنْ ُْور يُ ْد َخ ُل ِف َد َواء الْوُّبَاه لَهُ ََْال‬
ٌ َ‫يب َو ذَن‬ َ َ‫اق ق‬
ِ
.‫س‬َ ْ‫ور فَ ََل َِب‬
ٌ ‫ذَا َكا َن لَهُ قُ ُش‬
(The book) ‘Al Makarim’ – from Ahmad Bin Is’haq who said,
‘I wrote to Abu Muhammad-asws asking him-asws about the skink (a type of fish) being inserted
in medication as an aphrodisiac, having claws for it and a tail, ‘Is it allowed to drink (the
medication)?’ He-asws said: ‘When there were scales for it, there is no problem’’.282
ِ ِ ِ ِ ِ ِ ِ ِ
ُ ُ‫ ليَ ْح ََي بْ ِن َسعيد َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع ُك نل َما َكا َن ِِف الْوُّبَ ْح ِر َُّا يُ ْؤَك ُل ِِف الََِْب مثْلُهُ فَ َجائٌز أَ ْكلُهُ َو ُك نل َما َكا َن ِِف الْوُّبَ ْح ِر َُّا ََل َُي‬،‫ َجام ُع الشََّرائ ِع‬-22
‫وز‬
.ُ‫أَ ْكلُهُ ِِف الََِْب ََلْ َُيُْز أَ ْكلُه‬
(The book) ‘Jamie Al Sharaie’ of Yahya Bin Saeed,
‘From Ja’far-asws Bin Muhammad-asws: ‘Eat whatever is found in the sea from what can be eaten
in the land, similar to it, so it is allowed to eat it, and all what is (found) in the sea from what
is not allowed to eat it in the land, it is not allowed to eat it’’.283
‫ ا ْْلِيتَا ُن‬:‫ال‬ َ َ‫اَّللِ َع ْن أَبِ ِيه ع ق‬

َ َ‫ال ق‬ َّ ‫يسى َع ْن أَِِب َعوُّبْ ِد‬ ِ ِ ِ ِ ‫اع‬
َ ‫يل ُكله ْم َع ْن َْحَّاد بْ ِن ع‬
ِ ِ ِ ِ
َ َ‫يسى َو ا ْْلَ َس ِن بْ ِن ظَريف َو َعل ِي بْ ِن ْس‬
ِ ِ ِ ِ ‫ قُر‬-23
َ ‫ َع ْن ُُمَ َّمد بْ ِن ع‬،‫ب ْاْل ْسنَاد‬ ُْ
.ُ‫اْلََر ُاد ذَكِ ٌّي ُكلنه‬
ْ ‫َو‬
(The book) ‘Qurb Al Asnaad’ – from Muhammad Bin Isa, and Al-Hassan Bin Zarefy, and Ali Bin Ismail, all of them
from Hammad Bin Isa,
280
281
282
283
Page 177 of 296

‘From Abu Abdullah-asws, from his-asws father-asws, he (the narrator) said, ‘He-asws said: ‘The fish
(with scales) and the locusts are clean, all of them’’.284
َ َ‫س ِِبَ ْكلِ ِه ُثَّ ق‬

‫ال ِنَّهُ نَثَْرةٌ ِم ْن‬ َ َْ َ‫اْلََر ِاد ف‬
َ ْ‫ال ََل َِب‬ ْ ‫ص َدقَةَ َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ُسَِ َل َع ْن أَ ْك ِل‬ ِ ِ ِْ ‫ قُرب‬-24
َ ‫ َع ْن َِ ُارو َن بْ ِن ُم ْسلم َع ْن َم ْس َع َد َة بْ ِن‬،‫اْل ْسنَاد‬ ُْ
ِ‫ُحوتَِة الْوُّبَ ْحر‬
(The book) ‘Qurb Al Asnad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws having been asked, ‘Can the locust be eaten?’ He-asws said:
‘There is no problem with eating it’. Then he-asws said: ‘It is more widespread than the fishes
of the sea’.
ِ ِ ‫السمك ِذَا خرج ِمن الْم ِاء فَهو ذَكِي و ْاْلَر‬ َ َ‫ال ِ َّن َعلِياً ع ق‬
.‫ك أَيْضاً قَ ْد يَ ُكو ُن‬
َّ ‫صيَ َدةٌ َو‬ ُ ْ َ ٌّ َ ُ َ َ َ َ َ َ َ َّ ‫ال ِ َّن ا ْْلََر َاد َو‬
ْ ‫ض للْ َجَراد َم‬ َ َ‫ُثَّ ق‬
Then he-asws said: ‘Ali-asws said: ‘The locust and the fish, when they exit from the water (alive),
they are pure, and the land is a trap for the locust and the fish as well can be’’.285
.‫ك كِوُّبَ َارهُ َو أَفْ ِس ْد ِصغَ َارهُ َو اقَِْ ْع َدابَِرهُ َو ُخ ْذ ِِبَفْ َو ِاِ ِه َع ْن َم َعايِ ِشنَا َو أ َْرَزاقِنَا‬
ْ ِ‫ال اللَّ ُه َّم أ َِْل‬
َ َْ َ‫اْلََر ِاد ف‬ َّ ِ‫اج ْه َع ْن أَنَس أ ََّن الن‬
ْ ‫َّب ص َد َعا َعلَى‬ َ ‫َرَوى ابْ ُن َم‬
It is reported in (the non-Shia book) Ibn Maja, from Anas (a well-known fabricator), ‘The
Prophet-saww supplicated against the locust. He-saww said: ‘O Allah-azwj! destroy its large ones
and Spoil its small ones, and Cut off their tails (posterity), and Take their mouths away from
our livelihoods and our sustenance’’.286
.‫س ِِبَ ْكلِ َها َوِد ْد ََن أ ََّن ِعنْ َد ََن ِمنْ َها‬ َّ ‫ ُسَِ َل َج ْع َفٌر ع َع ِن‬:‫ال‬
ِ ِ ِْ ‫ قُرب‬25
َ ‫ َع ْن َِ ُارو َن بْ ِن ُم ْسلم َع ْن َم ْس َع َدةَ بْ ِن‬،‫اْل ْسنَاد‬
َ َ‫ص َدقَةَ ق‬ ُْ
(The book) ‘Qurb Al Asnaad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Ja’far-asws was asked about the shrimps. He-asws said: ‘There is no problem with eating it.
We-asws would love if with us-asws were (some) of these’’.287
ِ ْ ‫ س َلْته عن َس َكة وثَوُّبت ِمن النَّه ِر فَوقَعت علَى‬:‫ال‬ ِِ ِ ْ ‫اَّللِ بْ ِن‬

َّ ‫ َع ْن َعوُّبْ ِد‬،ُ‫ َو ِمْنه‬-26
‫صلُ ُح‬
ْ َ‫ت َِ ْل ي‬
ْ َ‫اْلُد فَ َمات‬ َ ْ َ َ َ َ ْ َ َ َ ْ َ ُ ُ َ َ َ‫وسى ع ق‬ َ ‫اْلَ َس ِن َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬
ْ َ‫وت فَ ُك ْل َها َو ِ ْن َمات‬
‫ت قَوُّبْ َل أَ ْن ََْ ُخ َذ َِا فَ ََل ََْ ُك ْل َها‬ َ ‫ال ِ ْن أ‬
َ َُ‫َخ ْذ َتَا قَوُّبْ َل أَ ْن ُت‬ َ َ‫أَ ْكلُ َها ق‬
And from him, from Abdullah Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about a fish
having leapt from the river and falls upon the bank, so it dies, ‘Is it correct to eat it?’ He-asws
said: ‘If you were to take it before it dies, then eat it, and if it has died before you take it, then
do not eat it’.
284
285
286
287
Page 178 of 296

َ َ‫ت َِ ْل َِي نل أَ ْكلُهُ ق‬ ِ ‫و س َلْته ع َّما حسر الْماء ِمن‬

‫ال ََل‬ ٌ ِ‫صْيد الْوُّبَ ْح ِر َو ُِ َو َمي‬
َ ْ ُ َ ََ َ َ ُُ َ َ
And I asked him-asws about what the water besieges from prey of the sea and it dies, ‘Is it
Permissible to eat it?’ He-asws said: ‘No’.
ِِ ِ ِ َ َ‫ك يصاد ُثَّ يوثَق فَْيند ِ ََل الْم ِاء ح ََّّت َُِييء من ي ْش ِ د ِيه فَيموت ب عضه أَ َِي نل أَ ْكلُه ق‬
ِ َّ ‫و س َلْتُه َع ِن‬
ُ‫ات ِِف الَّذي فيه َحيَاتُه‬
َ ‫ال ََل ْلَنَّهُ َم‬ ُ ُُ َْ ُ َُ َ َ ْ َ َ َ َ َُ ُ ُ ُ َ ُ ‫الس َم‬ ُ َ َ
And I asked him-asws about the fishes which are fished, then tied, so they are returned to the
water until someone comes to buy it, so some of them die, ‘Is it Permissible to eat it?’ He-asws
said: ‘No because it died in that which is its life’.
ِ َ َ‫يدتِِه أَ َِي نل أَ ْكلُهُ ق‬ ِ ‫الصي ِد َيوُّبِسه فَيموت ِِف م‬

َ ْ‫ال ذَا َكا َن ُمَْوُّبُوساً فَ ُك ْل فَ ََل َِب‬
.‫س‬ َ‫ص‬ َ ُ ُ َ ُ ُ ْ ْ َّ ‫َو ِر َسالَتُهُ َع ِن‬
And I asked him-asws about the prey which is contained so it dies in its trap, ‘Is it Permissible
to eat it?’ He-asws said: ‘When it was withheld, so eat, there is no problem’’.288
‫اب َع ِن ا ْْلَ َك ِم بْ ِن ِم ْس ِكْي َع ْن أَِِب َسعِيد‬

ِ ََِّ‫ْي بْ ِن أَِِب ا ْْل‬ ِ ْ ‫الصفَّا ِر َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
َّ ‫يد َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن‬ ِ ِ‫ْي ب ِن الْول‬
ِ ِ ِ
َ َ ْ ْ ‫ َع ْن ُُمَ َّمد بْ ِن ا ْْلُ َس‬،‫ال‬ ُ‫ص‬َ ‫ ا ْْل‬-26
.‫ك فَ َما ََلْ يَ ُك ْن لَهُ قِ ْشٌر فَ ََل ََْ ُكلُهُ ا ْْلََََب‬ َّ ‫اَّللِ ع أ ََّما‬
ُ ‫الس َم‬ َّ ‫ال أَبُو َعْوُّب ِد‬ َ َ‫الْ ُم َكا ِري َع ْن َسلَ َمةَ بَيَّ ِاع ا ْْلََوا ِري ق‬
َ َ‫ال ق‬
(The book) ‘Al Khisaal’ – from Muhammad Bin Al Husayn Bin Al Waleed, from Muhammad Bin Al-Hassan Al
Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khatta, from Al Hakam Bin Miskeen, from Abu Saeed Al
Mukary, from Salamah, slave of Al Jawary who said,
‘Abu Abdullah-asws said: ‘As for the fish, whatever does not happen to have scales for it, do not
eat it’ – the Hadeeth’’.289
‫اَّللِ بْ ِن َحوُّبِيب َع ْن َُتِي ِم بْ ِن ُِبْلُول َع ْن‬

َّ ‫َْحَ َد بْ ِن َْي ََي بْ ِن َزَك ِرََّي َع ْن بَ ْك ِر بْ ِن َعوُّبْ ِد‬
ْ ‫اَي ِه َع ْن أ‬
ِِ ‫ان و َخَْسة أُخرى عن م َش‬ ِ
َ ْ َ َ ْ َ َ ََِّْ ْ‫اْلَ َس ِن ال‬ ْ ‫ َع ْن أ‬،ُ‫ َو ِمنْه‬-27
ْ ‫َْحَ َد بْ ِن‬
ِ ِ ‫السم‬ ِ ِ ِ ِ َ َ‫الص ِاد ِق ع ق‬
.ُ‫َخ ُذه‬ ْ ‫ك َو ا ْْلََراد أ‬ َ َّ ُ‫استَ َْ َّل َلَََِّْيان َو ذَ َكاة‬ ْ ‫ يُ ْؤَك ُل م َن ا ْْلََراد َما‬:‫ال‬ َّ ‫ش َع ِن‬ِ ‫أَِِب ُم َعا ِويَةَ َع ِن ْاْل َْع َم‬
And from him, from Ahmad Bin Al-Hassan Al Qatta, and five others from his elders, from Ahmad Bin Yahya Bin
Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloul, from Abu Muawiya Al Amsh,
‘From Al-Sadiq-asws having said: ‘It can be eaten from the locusts what are of little flight, and
purification of the fish and locusts is their being seized’’.290
.‫وس فََ ْكلُهُ َحَر ٌام‬ ِ

ِِ ‫اِي و الَِّ ِاِف و‬ ‫اْلِ ِر ن‬
ٌ ُ‫الزمْيُ َحَر ٌام َو ُك نل َسَك ََل تَ ُكو ُن لَهُ فُل‬ َ َ ‫ي َو الْ َم ْارَم‬ ْ ‫ال ع‬
َ َ‫َو ق‬
And he-asws said: ‘The eel, and the seahorse, and the floater (dead in the water), and the
Hemibagrus are Prohibited, and all fish not having scales for it, eating it is Prohibited’’.291
288
289
290
291
Page 179 of 296

‫كو‬
ُ ‫الس َم‬ ‫اْلِ ِر ن‬
َّ ‫ي َو‬ ِ ‫َا ع فِيما َكتَب لِْلمَْم‬
ْ ‫ون َْيُرُم‬ ْ ‫اح ِد بْ ِن ُعْوُّب ُدوس َع ْن َعلِ ِي بْ ِن ُُمَ َّم ِد بْ ِن قُتَْيوُّبَةَ َع ِن الْ َف‬
ِ ‫ض ِل بْ ِن َشا َذا َن َع ِن‬ ِ ‫ عن عوُّب ِد الْو‬،‫ الْعيو ُن‬-28
َُ َ َ َ ‫الر‬ َ ْ َ ْ َ ُُ
.‫س‬ ِِ ِ ِ َّ
ٌ ْ‫الِاِف َو الْ َم ْارَماِي َو الزمْيُ َو ُك نل َسَك ََل يَ ُكو ُن لَهُ فَل‬
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin
Shazan,
‘Among what he-asws wrote to Al-Mamoun: ‘Prohibited is the eel, and the floating (dead) fish,
and the seahorse, and the Hemibagrus, and every fish not having scales for it’’.292
‫وت ِم ْن‬ ِ ِ ِ ِ ِ ‫اب ما سَ ََل‬

ِ ِ َّ ‫ال‬ َ َ‫ َع ْن ِِ َش ِام بْ ِن ا ْْلَ َك ِم ق‬،‫اج‬ ِ ِ
َ َُ‫اجهُ َحياً م َن الْ َماء ُثَّ يُْ َ د ُك َح ََّّت ُي‬
ُ ‫ك ذَ َكاتُهُ ْخَر‬ َّ ‫يق ِ َّن‬
َ ‫الس َم‬ َ ‫الزنْد‬ َ َ ‫الصاد ُق ع ِِف َج َو‬ َ َ‫ ق‬:‫ال‬ ُ ‫ ْاْل ْحت َج‬-29
ِ ِ
َ ‫ات نَ ْف ِس ِه َو ذَل‬
.‫ك ا ْْلََر ُاد ا ْْلََََب‬ ِ َ‫ذ‬
َ ‫س لَهُ َد ٌم َو َك َذل‬ َ ‫ك أَنَّهُ لَْي‬
(The book) ‘Al Ihtijaj’ – from Hisham Bin Al Hakam who said,
‘Al-Sadiq-asws said in answer to what the Atheist had asked: ‘The fish, its purification is its being
extracted alive from the water, then it is left until it dies from itself, and that is because there
is no blood for it, and like that are the locusts’ – the Hadeeth’’.293
‫َّاس‬
ُ ‫ف الن‬
َ َ‫اختَل‬
ْ ‫َا ع‬ ِ ‫ت ِ ََل‬
َ ‫الر‬ ُ ‫ َكتَْوُّب‬:‫ال‬ ْ ‫ َع ْن َج ْع َف ِر بْ ِن نُ َعْي ِم بْ ِن َشاذَا َن َع ْن َع ِم ِه َع ْن ُُمَ َّم ِد بْ ِن َشاذَا َن َع ِن الْ َف‬،‫ الْ ُعيُو ُن‬-30
َ َ‫ض ِل بْ ِن َشاذَا َن َع ِن ابْ ِن بَِزيع ق‬
.‫س ِِبَا‬ ِ ِ َِّ ‫َعلَ َّي ِِف‬
َ ْ‫ب ََل َِب‬
َ َ‫الربيثَا فَ َما ََُْمُرن ف َيها فَ َكت‬
(The book) ‘Al Uyoun’ – from Ja’far Bin Nueym Bin Shazaan, from his uncle, from Muhammad Bin Shazan, from
Al Fazl Bin Shazan, from Abu Bazie who said,
‘I wrote to Al-Reza-asws, ‘The people are differing to me regarding the shrimp, so what are
you-asws instructing me regarding it?’ He-asws wrote: ‘There is no problem with it’’.294
َّ ‫اعةَ َع ْن أَِِب َعْوُّب ِد‬ ِ ِ َّ ‫اَّللِ ب ِن ا‬ ِ ِ ِ‫ عن ُُم َّم ِد ب ِن ا ْْلس ِن ب ِن الْول‬،‫ الْعِلَل‬-31
‫ ََل ََْ ُك ْل‬:‫ال‬ َ ‫لصلْت َع ْن ُعثْ َما َن بْ ِن ع‬
َ َ‫يسى َع ْن َس‬ ْ َّ ‫الصفَّا ِر َع ْن َعْوُّبد‬
َّ ‫يد َع ِن‬ َ ْ ََ ْ َ َْ ُ
ِ َِ‫ضغَةُ الشَّي‬ ِ ِ ِ ِ ِ
.‫ان‬ ْ ‫م‬
ْ ُ َ ‫و‬ ‫َّم‬
‫الد‬ ‫ت‬ُ َْ ُ ً َ ‫ج ِريثاً َو ََل َم ْارَماِيجاً َو ََل ِْربِيَا َن َو ََل ط‬
‫ي‬ ‫ب‬ ‫َّه‬
‫ن‬ ‫ْل‬
َ ‫اَل‬ ‫ح‬
(The book) ‘Al Ilal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Al Saffar, from Abdullah Bin Al Salt,
from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Neither eat an eel, nor a seahorse, nor shrimps, nor
spleen because it is a house of blood and a lump (morsel) of Satan-la’’.295
ِ َّ ‫وف‬ ِ ُ‫اْلر ِاد و ما َُيوز أَ ْكلُه ِمن صي ِد الْوُّبح ِر ِمن صن‬ ِ ِ َّ ‫ال‬ ِ ُْ ‫ف الْع‬
‫ور فَ َح ََل ٌل أَ ْكلُهُ َو‬
ٌ ‫الس َمك َما َكا َن لَهُ قُ ُش‬ ُ ْ ْ َ ْ َ ْ ُ ُ ُ َ َ ََْ ‫صنُوف‬ ُ ‫س ِِبَ ْك ِل‬
َ ْ‫الصاد ُق ع ََل َِب‬ َ َ‫ ق‬،‫ول‬ ُ ُ َ‫ َُت‬-32
.ُ‫ور فَ َحَر ٌام أَ ْكلُه‬
ٌ ‫َما ََلْ يَ ُك ْن لَهُ قُ ُش‬
(The book) ‘Tuhaf Al Uqool’ –
292
293
294
295
Page 180 of 296

‘Al-Sadiq-asws said: ‘There is no problem with eating a variety of locusts, and what is allowed
to eat from hunts (fish) of the sea from variety of the fishes, whatever has scales for it, it is
Permissible to eat it, and whatever does not happen to have scales for it, it is Prohibited to
eat it’’.296
ْ ‫اس ِم الْعِ ْجلِ ِي َع ْن أ‬

‫َْحَ َد‬ ِ َْ ْ‫َْح َد ب ِن ال‬
ْ َ ْ ‫يل بْ ِن ُمو َسى َع ْن أ‬
ِ ِ ِ ِ ِ َّ ‫َْح َد‬
َ ‫الدقَّاق َع ِن الْ ُكلَْي ِِن َع ْن َعل ِي بْ ِن ُُمَ َّمد َع ْن ُُمَ َّمد بْ ِن ْسَاع‬
ِ ِ ُ ‫ ِ ْكم‬-33
َ ْ ‫ َع ْن َعل ِي بْ ِن أ‬،‫ال الدي ِن‬ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
‫ت‬ ‫َي‬
‫أ‬‫ر‬ ‫ت‬ ‫ل‬
َ ‫ا‬ ‫ق‬ ‫ة‬ ‫ي‬
َّ ‫وُّب‬ ‫ال‬
‫و‬
ُ ْ َ ْ َ َ ََ َ َ ْ َ ُْ َ َ ُ ْ‫ل‬
ْ ‫ا‬ ‫ة‬ ‫اب‬ ‫وُّب‬ ‫ح‬ ‫ن‬ ‫ع‬ ‫ي‬ِ ‫ف‬ ‫ع‬‫ْل‬
ْ ‫ا‬ ‫ر‬ ‫م‬ ‫ع‬ ‫ن‬ ‫ب‬ ‫مي‬ ‫ر‬ ‫ك‬
َ ‫ل‬
ْ ‫ا‬ ‫د‬ ‫وُّب‬ ‫ع‬ ‫ن‬‫ع‬
َْ ْ َ َ ْ ‫ام‬ ‫ش‬ ِ ‫ن‬ ‫ب‬ ‫اَّلل‬
َّ ‫د‬ ‫وُّب‬ ‫ع‬ ‫ن‬
َْ ْ َ َ ‫ع‬ ‫وب‬ ‫ن‬‫ي‬َ‫أ‬ ‫ن‬ ْ‫ب‬ ‫اَّلل‬
َّ ‫د‬ ْ َ ْ َ َ ُ ْ َّ َُ ْ َ ُْ ُ ْ َ ْ‫بْ ِن َْي ََي ال‬
‫وُّب‬ ‫ع‬ ‫ن‬ ‫ع‬ ‫ي‬ ِ‫ا‬ ‫د‬ ‫خ‬ ‫ن‬ِ ‫ب‬ ‫د‬ ‫م‬ ‫ُم‬ ‫ن‬ ‫ع‬ ‫د‬‫َب‬‫ب‬ ‫وف‬ ‫ر‬ ‫ع‬ ‫م‬
ِ ِ ِ ‫اعي مس‬ ِ ُ ُْ َ‫الزِم ِْي َو الَِّ ِاِف َو ي‬
ِ ‫اِي َو‬ ِ ‫اعي ا ْْلِ ِر ِي و الْمارم‬ ِ َّ‫ض ِرب ِِبا ب ي‬ ِ ِ ‫ْي ع ِِف ُش ْرطَِة ا ْْلَ ِم‬ ِِ ِ
‫يل َو ُجنْ َد‬ َ ‫وخ بَِن ْسَرائ‬ ُ ُ َّ‫ول َْلُْم ََي بَي‬ َْ َ َ َ َ ُ ْ َ‫يس َو َم َعهُ د َّرةٌ ي‬ َ ‫أَم َْي الْ ُم ْؤمن‬
‫بَِن َم ْرَوا َن‬
(The book) ‘Ikmal Al Deen’ – from Ali Bin Ahmad Al Daqqaq, from Al Kulayni, from Ali Bin Muhammad, from
Muhammad Bin Ismail Bin Musa, from Ahmad Bin Al Qasim Al Ijaly, from Ahmad Bin Yahya, well-known as Burd,
from Muhamma Bin Al Khudaie, from Abdullah Bin Ayoub, from Abdullah Bin Hisham, from Abdul Kareem, from
Umar Al Jufy, from Hubaba Al Walibiya, she said,
‘I saw Amir Al-Momineen-asws among the special forces and with him-asws was a whip striking
with it the sellers of the eels, and the seahorses, and the Hemibagrus, and the floaters (fish
having died in the water), and he-asws was saying to them: ‘O sellers of morphed ones of the
children of Israel and army of the clan of Marwan!’
ِِ ِ ِ
‫ْي َو َما ُجنْ ُد بَِن َم ْرَوا َن‬
َ ‫ال لَهُ ََي أَم َْي الْ ُم ْؤمن‬
َ َْ َ‫ف ف‬
َ َ‫َحن‬ ُ ‫فَ َْ َام ِلَيْه فَُر‬
ْ ‫ات بْ ُن أ‬
Furaat Bin Akhnaf stood up to him-asws and said to him-asws, ‘O Amir Al-Momineen-asws! And
what is an army of the clan of Marwan?’
ِ
َ ‫َّوا ِر‬
.‫ب‬ َ ‫ال لَهُ أَقْ َو ٌام َحلَ ُْوا الل َحى َو فَتَلُوا الش‬
َ َْ َ‫ف‬
He-asws said to him: ‘People shaving off the beards and twisting (twirling) the moustaches’’.297
ِ‫اَّلل‬
َّ ‫اْلَ َس ُن َو أ َِخي ُُمَ َّم ُد بْ ُن ا ْْلَنَ ِفيَّ ِة َو بَنُو َع ِمي َعْوُّب ُد‬
ْ ‫ ُكنَّا أ َََن َو أ َِخي‬:‫ال‬ َ َ‫ْي بْ ِن َعلِي ع ق‬ ِ ْ ‫اْلُس‬ ِِ ‫الرَا ع عن‬ ِ ِ ِِ ‫الر‬ ِ -34
َ ْ َ َ ِ ‫ ِب ْسنَاده َع ِن‬،‫َا‬
َ ْ ‫آَئه َع ِن‬ َ ِ ُ‫صحي َفة‬
َ
‫اح‬
ِ َ‫وب َعلَى َجن‬ ‫ْت‬‫ك‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ا‬ ‫م‬ ‫ي‬ ‫د‬ِ ِ
‫ي‬ ‫س‬ ِ ِ ِ ِ ِ ْ ِ
ُ ُ َْ َ َ َ َ َ ْ َ َ َ ََّ ُ ْ َّ ُ ْ َ َ َ َ َ َ َ ْ َ َ ٌ َ َ َ ْ َ َ َ َ ُ ُ َ َ َ َ َ ُ ْ َ ْ َ ُ َ ُ َ َّ‫بْ ُن َعوُّب‬
‫َي‬ ‫ن‬ ‫س‬ ‫ح‬ ‫ل‬‫ل‬ ‫ال‬ ْ ‫ف‬ ‫اس‬ ‫وُّب‬ ‫ع‬ ‫ن‬‫ب‬ ‫اَّلل‬ ‫د‬ ‫وُّب‬ ‫ع‬ ‫ا‬ِ ‫ذ‬ ‫َخ‬َ ‫ف‬ ‫ة‬ ‫د‬ ‫ائ‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ى‬ ‫ل‬‫ع‬ ‫ة‬ ‫اد‬
‫ر‬ ‫ج‬ ‫ت‬ ‫ع‬ ‫ق‬‫و‬ ‫ف‬ ‫ل‬‫ك‬‫َن‬ ‫ة‬ ‫د‬ ‫ائ‬ ‫م‬ ‫ى‬ ‫ل‬‫ع‬ ‫ل‬‫ض‬ ‫ف‬ ‫ل‬ ‫ا‬ ‫و‬ ‫م‬ ‫ث‬ ‫ق‬ ‫و‬ ‫اس‬
ِ‫ا ْْلرادة‬
َ ََ
(The book) ‘Saheefa Al-Reza-asws’ – by his chain from Al-Reza-asws, from his-asws forefathers-asws,
from Al Husayn-asws Bin Ali-asws having said: ‘I-asws, and my-asws brother Muhammad Bin Al-
Hanafiya, and sons of my-asws uncle Abdullah Bin Abbas, and Qusam and Al-Fazl, we were upon
a meal, eating. A grasshopper fell upon the meal. Abdullah Bin Abbas seized it. He said to Al-
Hassan-asws, ‘O my Master-asws! What is written upon a wind of the grasshopper (locust)?’
‫ت بَ َعثْتُ َها لَِْ ْوم‬ ِ ِ ْ ‫ب‬

ُ َْ‫اْلََر َادة َو َرا ِزقُ َها ِذَا ش‬ ‫اَّللُ َل ِلهَ ََِّل أ َََن َر ن‬
َّ ‫وب ِِن أ َََن‬ ِ ِ َ‫ال علَى جن‬
ٌ ُ‫اح ا ْْلََراد َمكْت‬ َ َ َ َْ َ‫َّك ص ف‬ ُ ْ‫ال َس َل‬
َ ‫ت َجد‬ َ َْ َ‫ْي ع ف‬ ِِ ِ ْ‫ال س َل‬
َ ‫ت أَم َْي الْ ُم ْؤمن‬ُ َ َ َ‫ق‬
ِ
ُ َْ‫ِرْزقاً َو ِ َذا ش‬
ً‫ت بَ َعثْتُ َها َعلَى قَ ْوم بَََلء‬
296
297
Page 181 of 296

He-asws said: ‘I-asws asked Amir Al-Momineen-asws. He-asws said: ‘I-asws asked your-asws
grandfather-saww. He-saww said: ‘Upon a wing of the grasshopper is written, ‘Me-azwj, I-azwj am
Allah-azwj. There is no god except I-azwj, Lord-azwj of the locusts and their Sustainer. Whenever I-
azwj so Desire, I-azwj Send them to a people as sustenance, and whenever I-azwj so Desire, I-azwj
Send them to a people as affliction’’.
ِ ُ‫اَّللِ ِمن مكْن‬

.‫ون الْعِلْ ِم‬ َ َ‫ْس ا ْْلَ َس ِن بْ ِن َعلِي ع ُثَّ ق‬ َِّ ‫فَ َْام عوُّب ُد‬
َ ْ َّ ‫ال َِ َذا َو‬ َ ‫اَّلل بْ ُن َعوُّبَّاس فَ َْوُّبَّ َل َرأ‬ َْ َ
Abdullah Bin Abbas stood up and kissed the head of Al-Husayn-asws Bin Ali-asws, then said: ‘This,
by Allah-azwj, is from the hidden knowledge’’.298
ِ ‫لسم‬ ِ ِ ِ ِ‫وس و ََل ِبْس ب‬ ِ ‫س بِ َك َو ِام‬ ُ ُْ َ‫اَّللِ ع ي‬

َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫اَّللِ ب ِن ِسنَان ق‬ ِ ِ ِ
.‫ك‬ َ َ َ َ ِ ‫يخ الْ َم ُج‬
َ َّ ‫صْيدِ ْم ل‬ َ ْ‫ول ََل َِب‬ ُ ‫ال َس ْع‬ ْ َّ ‫ َع ِن الْ َوشَّاء َع ْن َعْوُّبد‬،‫ الْ َم َحاس ُن‬-35
(The book) ‘Al Mahasin’ – from Al Washa, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘There is no problem with sauces of the Magians, nor there
any problem with their fishing of the fishes’’.299
ِ َّ َِ ‫ول َعلَي ُكم‬ ِ َ َ‫ال ق‬ ِ ‫يد عن ِب ر ِاِيم ب ِن عوُّب ِد ا ْْل ِم‬ ِ

ْ ‫لس َمك فَِإنَّهُ ِ ْن أَ َك ْلتَهُ بِغَ ِْْي ُخْوُّبز أ‬
‫َجَزأ ََك َو‬ ْ ْ ُ ُْ َ‫اْلَ َس ِن ع ي‬
ْ َََ ‫ت أ‬
ُ ‫ال َس ْع‬ َ َ‫يد ق‬ َ ْ َ ْ َ َ ْ ْ َ َ ‫وب بْ ِن يَِز‬ َ ُْ ‫ َع ْن يَ ْع‬،‫ الْ َم َحاس ُن‬-36
.‫ِ ْن أَ َكلْتَهُ ُِِْوُّبز أ َْمَرأ ََك‬
(The book) ‘Al Mahasin’ – from Yaqoub Bin Yazeed, from Ibrahim Bin Abdul Hameed who said,
‘I heard Abu Al-Hassan-asws saying: ‘Upon you is with the fish, for if you were to eat it without
bread, it would suffice you, and if you were to eat it with bread, it would be wholesome for
you’’.300
‫ال اللَّ ُه َّم ََ ِرْك لَنَا فِ ِيه َو أَبْ ِدلْنَا‬

َ َ‫ك ق‬ َّ ‫اَّللِ ص ِذَا أَ َك َل‬
َ ‫الس َم‬ َّ ‫ول‬ َ َ‫اَّللِ ع ق‬
ُ ‫ َكا َن َر ُس‬:‫ال‬ َّ ‫َص َحابِِه َع ْن أَِِب َعْوُّب ِد‬
ْ ‫ضأ‬
ِ ‫ َع ْن نُوح النَّيْ َسابُوِر ِي َع ْن بَ ْع‬،‫اس ُن‬ ََ
.ُ‫بِِه َخ ْْياً ِمنْه‬
(The book) ‘Al Mahasin’ – from Buh Al Neshapuri, from sone of his companions,
‘From Abu Abdullah-asws having said: ‘It was so that whenever Rasool-Allah-saww ate the fish,
he-saww said: ‘O Allah-azwj! Bless for us regarding it and Replace for us with better than it’’.301
ِ ‫لسمك الَِّ ِر ن‬ َ َ‫اَّللِ ع ق‬

َّ ‫وب بْ ِن َزيْد َع ِن الْ َعْوُّب ِد ِي َع ِن ابْ ِن ِسنَان َو أَِِب الْوُّبَ ْخ َِ د ِي َع ْن أَِِب َعْوُّب ِد‬ ِ ِ
.‫اْلَ َس َد‬
ْ ‫يب‬ُ ‫ي يُذ‬ ُ َ َّ ‫ ا‬:‫ال‬ َ ُْ ‫ َع ْن أَِِب الْ َْاس ِم َو يَ ْع‬،ُ‫ َو منْه‬-38
And from him, from Abu Al Qasim and Yaqoub Bin Yazeed, from Al Abdy, from Ibn Sinan, and Abu Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘The fresh fish melts (slims) the body’’.302
298
299
300
301
302
Page 182 of 296

.ُ‫اْلَ َس ِن ع ِمثْلَه‬ ِ َْ ْ‫ عن علِ ِي ب ِن ح َّسا َن عن موسى ب ِن بِكْر ال‬،‫ و ِمْنه‬-39

ْ ‫ص ِْي َع ْن أَِِب‬ ْ َ ُ َْ َ ْ َ َْ ُ َ
And from him, from Ali Bin Hassan, from Musa Bin Bakr Al Qaseer,
‘From Abu Al-Hassan-asws – similar to it’’.303
.‫اْلَ َس َد‬
ْ ‫يب‬ ِ ‫السم‬
ُ ‫ك يُذ‬ َ َ‫َح ِد َِهَا ق‬
ُ َ َّ :‫ال‬ َ ‫ْي بْ ِن َحْنظَلَةَ َع ْن أ‬ َ
ِ ‫اَّللِ ب ِن ُُم َّمد الش‬
ِ ْ ‫َّام ِي َع ْن ُحس‬ ِ ِ ِ
َ ْ َّ ‫ َع ِن الْوُّبََزنِْ ِي َع ْن َعْوُّبد‬،ُ‫ َو مْنه‬-40
And from him, from Al Bazanty, from Abdullah Bin Muhammad Al Shamy, from Husayn Bin Hamzala,
‘From one of the two (5th or 6th Imam-asws) having said: ‘(Eating) fish melts (slims) the body’’.304
‫ أَ ْك ُل‬:‫ال‬ َّ ‫صر َع ْن َْحَّ ِاد بْ ِن ُعثْ َما َن َع ْن ُُمَ َّم ِد بْ ِن ُسوقَةَ َع ْن أَِِب َعْوُّب ِد‬ ِ
ْ َ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن أَِِب ن‬
ِ ‫ عن ُُم َّم ِد ب ِن ِعيسى عن أَِِب ب‬،‫ و ِمنْه‬-41
ْ ‫صْي َو أ‬ َ َْ َ ْ َ َْ ُ َ
.‫يب ا ْْلَ َس َد‬ ِ ِ ِ
ُ ‫ا ْْليتَان يُذ‬
And from him, from Muhammad Bin Isa, from Abu Baseer, and Ahmad Bin Muhammad Bin Abu Nasr, from
Hammad Bin Usman, from Muhammad Bin Sowqah,
‘From Abu Abdullah-asws having said: ‘Eating the fish (with scales) melts (slims) the body’’.305
.ُ‫ْي ع ِمثْلَه‬ِِ ِ َ َ‫ال ق‬ ِ ‫الر ْْح ِن عن ُشعيب عن أَِِب ب‬ ِ َِّ ‫ض أَصحابِِه عن عوُّب ِد‬ ِ
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َ َ‫صْي َرفَ َعهُ ق‬ َ ْ َ ْ َ ْ َ َ َّ ‫اَّلل بْ ِن َعْوُّبد‬ ْ َ ْ َ َ ْ ِ ‫ َع ْن بَ ْع‬،ُ‫ َو مْنه‬-42
And from him, from one of his companions, from Abdullah Bin Abdul Rahman, from Shueyb, from Abu Baseer,
raising it, said,
‘Amir Al-Momineen-asws said – similar to it’’.306
ِ ‫السمك الَِّ ِر ن‬ ِِ َ َ‫اَّللِ ع ق‬

ِ َ َ‫ال ق‬ َّ ‫اع ِي َع ْن َم ْس َع َدةَ بْ ِن الْيَ َس ِع َع ْن أَِِب َعْوُّب ِد‬
ِ ‫ت ْاْلَوز‬ ِ ِ ‫ َع ْن بَ ْع‬،ُ‫ َو ِمنْه‬43
.‫يب اللَّ ْح َم‬
ُ ‫ي يُذ‬ ُ َ َّ ‫ْي ع‬
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َ ْ ِ ‫ُخ‬ ْ ‫َص َحابِه َع ِن ابْ ِن أ‬
ْ ‫ضأ‬
And from him, from one of his companions, from a son of the sister of Al Awzaie, from Mas’ada Bin Al Yas’a,
‘The fresh fish melts the flesh’’.307
ِ ْ ‫ك يُ ِذيب َش ْحم الْ َع‬ ِ ِ

.‫ْي‬ َ ُ ُ ‫الس َم‬
َّ :‫ال‬ َ ‫ َع ْن عُثْ َما َن بْ ِن ع‬،ُ‫ َو منْه‬-44
َ َ‫يسى َرفَ َعهُ ق‬
And from him, from Usman Bin Isa, raising it, said, ‘The fish melts the fat of the eyes’’.308
ِ ْ ‫ي يُ ِذيب ِِبُ ِخ الْ َع‬ َ َ‫اَّللِ ع ق‬

َّ ‫ُخَرى َع ْن ِم ْس َمع َع ْن أَِِب َعْوُّب ِد‬ ِ
ْ ‫ َو ِِف َحديث أ‬-45
.‫ْي‬ ُ ‫ك الَِّ ِر ن‬
َّ :‫ال‬
And in another Hadeeth from Misma’a,
303
304
305
306
307
308
Page 183 of 296

‘From Abu Abdullah-asws having said: ‘The fresh fish melts brains (fat) of the eyes’’.309
.‫آخَر يُ ْذبِ ُل ا ْْلَ َس َد‬ ِ

َ ‫ َو ِِف َحديث‬-46
And in another Hadeeth: ‘Withers the body’.310
ِ ‫ث‬
.‫الس َل‬ ِ َ‫اْلِيت‬
ُ ‫ان يُوِر‬ ْ ‫ أَ ْك ُل‬:‫ال‬ َّ ‫ َع ْن أَبِ ِيه َع ِن ابْ ِن أَِِب ُع َم ْْي َع ْن ِِ َش ِام بْ ِن َس ِاَل َع ْن أَِِب َعْوُّب ِد‬،ُ‫ َو ِمنْه‬-47
And from him, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Eating the whales (sea-serpents) inherits the
tuberculosis’’.311
ً‫ت َسَكا‬ ِ َ َ‫ َد َعا بِتَ ْمر ِِف اللَّْي ِل فََ َكلَهُ ُثَّ ق‬:‫ال‬
ُ ْ‫ال َما ِِب َش ْه َوتُهُ َو لَك ِن أَ َكل‬ َ َ‫اَّللِ ع ق‬
َّ ‫يد بْ ِن َجنَاح َع ْن َم ْوًَل ِْلَِِب َعوُّبْ ِد‬ِ ِ‫ عن نُوح النَّيسابوِر ِي عن سع‬،‫ و ِمْنه‬-48
َ َْ ُ َْ َْ ُ َ
ِ
.‫صوُّب َح‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ
ْ ُ‫ب َعلَْيه َح ََّّت ي‬ ُ ‫ضر‬ْ َ‫ك َو ََلْ يُتْوُّب ْعهُ بتَ ْمر أ َْو َع َسل ََلْ يََزْل ع ْر ُق الْ َفال ِج ي‬
ٌ َ‫ت َو ِف َج ْوفه َس‬
َ ََ ‫ال َو َم ْن‬
And from him, from Nuh Al Neshapuri, from Saeed Bin Janah,
‘From a slave of Abu Abdullah-asws, he (the narrator) said, ‘He-asws called for the dates during
the night and ate it, then said: ‘There is no desire with me for it, but I -asws had eaten a fish’.
Then he-asws said: ‘So in whose insides the fish spends the night, and he does not follow it with
dates, or honey, then vein of paralysis will not stop stirring upon him until morning’’.312
‫اَّللِ ع َو َخَر ْجنَا َم َعهُ َّنَْ ِشي َح ََّّت‬

َّ ‫ول‬ِ ‫ْي َعلَى ب ْغلَ ِة رس‬
َُ َ
ِِ ِ َ َ‫صوِر بْ ِن َحا ِزم َع ْن َسَُرَة بْ ِن َسعِيد ق‬
َ ‫ َخَر َج أَم ُْي الْ ُم ْؤمن‬:‫ال‬ ُ ‫ص ْف َوا َن َع ْن َمْن‬
ِِ ِ
َ ‫ َع ْن أَبيه َع ْن‬،ُ‫ َو مْنه‬-49
ِ ‫ال أَ تَ ْد ُرو َن ِْل‬
‫َي َش ْيء ََجَ ْعتُ ُك ْم قَالُوا ََل‬ ِ ‫السم‬
َ َْ َ‫ك فَ َج َم َع ُه ْم ف‬ ِ ْ ‫انْتَهيْنَا ِ ََل أ‬
َ َّ ‫َص َحاب‬ َ
And from him, from his father, from Safwan, from Mansour Bin Hazim, from Sumarah Bin Saeed who said,
‘Amir Al-Momineen-asws went out upon a mule of Rasool-Allah-saww, and we went out with
him-asws walking until we ended up to the fishermen. He-asws gathered them and said, ‘Do you
know for which thing I-asws have gathered you all?’ They said, ‘No’.
.ُ‫اِف َعلَى الْ َم ِاء َو ََل تَوُّبِ ُيعوه‬

ِ َّ ِ َّ ‫ال ََل تَ ْش َ دُوا ا ْْلِ ِر‬
َ ِ‫ي َو ََل الْ َم ْارَماِ َي َو ََل ال‬ َ َ‫ق‬
He-asws said: ‘Neither buy the eels, nor the seahorses, nor the floaters upon the water, nor sell
it!’’313
ِ ‫اَّللِ ع ُثَّ ُيَُنر بِس‬ ِ ‫ال ح َّدثَِن جع َفر بن ُُمَ َّمد َعن أَبِ ِيه أ ََّن َعلِياً ع َكا َن ي رَكب ب غْلَةَ رس‬ ِ ِ
‫وق‬ ُ َّ ‫ول‬ ُ َ َ ُ َْ ْ ُْ ُ َْ َ ‫ َع ْن َِ ُارو َن بْ ِن ُم ْسلم َع ْن َم ْس َع َدةَ بْ ِن‬،ُ‫ َو منْه‬-50
َ َ َ‫ص َدقَةَ ق‬
.‫ول أَََل ََل ََْ ُكلُوا َو ََل تَوُّبِ ُيعوا َما ََلْ يَ ُك ْن لَهُ قِ ْشٌر‬ ِ َ‫اْلِيت‬
ُ ُْ َ‫ان فَي‬ ْ
309
310
311
312
313
Page 184 of 296

And from him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Ja’far-asws Bin Muhammad-asws narrated to me from his-asws father-asws: ‘Ali-asws was riding the
mule of Rasool-Allah-azwj, then he-asws passed by the whale (seafood) market. He-asws said:
‘Indeed! Neither eat nor be selling what does not happen to have scales for it!’’314
‫اب فِ َيها ِم ْن َحي َو َميِت فَ ُه َو َح ََل ٌل‬

َ ‫َص‬
ِ
َ ‫ب الشَّوُّبَ َكة فَ َما أ‬
ِ ‫ول ِذَا َرب‬
ُ ‫صاح‬
َ َ ََ ُ ُْ َ‫ت أَِِب ي‬ ِ َ َ‫ عن ِارو َن ع ِن اب ِن ص َدقَةَ عن جع َفر عن أَبِ ِيه ق‬،‫ و ِمنْه‬-51
ُ ‫ال َس ْع‬ َْ َْ َْ َ ْ َ ُ َ َْ ُ َ
ِ ‫السم‬ ِ ِ
.‫ك‬ َ َّ ‫س لَهُ ق ْشٌر َو ََل يُ ْؤَك ُل الَِّ ِاِف م َن‬
َ ‫َما َخ ََل َما لَْي‬
And from him, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘I-asws heard my-asws father-asws saying:
‘When the owner of the net strikes, so whatever he attains in it from the alive and the dead,
it is Permissible, apart from what doesn’t have any scales for it, nor eat the floats from the
fishes’’.315
ِ ِِ ِ ِ ِ ِ ‫و روى الشَّيخ بِسنَد‬

‫ك َو قَ ْد‬ ُ ْ‫ب َشوُّبَ َكةً ِِف الْ َماء ُثَّ َر َج َع ِ ََل بَيْته َو تََرَك َها َمن‬
َ ‫صوبَةً فََ ََاتهُ بَ ْع َد ذَل‬ َ‫ص‬َ َ‫صحيح َع ْن ُُمَ َّمد بْ ِن ُم ْسلم َع ْن أَِِب َج ْع َفر ع ِِف َر ُجل ن‬ َ َ ُْ ََ َ
ِ
.‫س ِِبَ ْك ِل َما َوقَ َع ف َيها‬ ْ ِ ِ
َ َ َ َ ُ ُ َ ْ َ َ َ َ َ ُ ُ ََ ٌ ََ َ ‫َوقَ َع‬
‫ِب‬ ‫َل‬ ‫ف‬ ‫ه‬ ‫د‬ ‫ي‬ ‫ت‬ ‫ل‬
َ ‫م‬ ‫ع‬ ‫ا‬ ‫م‬ ‫ال‬
َ ْ ‫ف‬ ‫ن‬‫ت‬‫و‬‫م‬ ‫ي‬ ‫ف‬ ‫ك‬‫س‬ ‫ا‬ ‫يه‬ ‫ف‬
And it is reported by the Sheykh by a correct chain, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding a man who set up a net in the water, then returned to his house
and left it set up. He came to it after that, and fishes had fallen in it, and they had died. He -asws
said: ‘Whatever his hands had worked, there is no problem in eating what falls into it’’.316
‫َحتَ ِج َم‬ ُ ‫ب لَنَا ِحيتَاَنً طَ ِريَّةً فَِإِن أُ ِر‬

ْ ‫يد أَ ْن أ‬
ِ
ُ ‫ال ِِل أَبُو ا ْْلَ َس ِن ع يَ ْوماً ََي ُم َعت‬
ْ ُ‫ب اطْل‬ َ َ‫ ق‬:‫ال‬ ِِ ‫ َع ْن ُُمَ َّم ِد بْ ِن َعلِي ا ْْلَْم َد‬،‫اس ُن‬
َ َ‫ان َع ْن ُم َعتِب ق‬ ِ ‫ الْمح‬-52
ََ
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali Al Hamdany, from Moattab who said,
‘Abu Al-Hassan-asws said to me one day, ‘O Moattab! Seek fresh fish for us-asws, for I-asws want
to get cupping done’.
.‫ال فَتَغَدَّى ِمنْ َها أَبُو ا ْْلَ َس ِن ع َو تَ َعشَّى‬

َ َ‫ب َس ْكوُّبِ ْج ِِل َشَِْرَِا َو ا ْش ِو ِِل َشَِْرَِا ق‬ ِ َ َْ َ‫فََِلَوُّبْتُ َها لَهُ فَََتَيْتُهُ ِِبَا ف‬
ُ ‫ال ِِل ََي ُم َعت‬
I sought it for him-asws and came to him with it. He-asws said to me: ‘O Moattab! Cook for me-asws
part of it and grill for me-asws part of it’. Abu Al-Hassan-asws had lunch from it and dinner’’.317
َ َْ َ‫اَّللِ ع فَ َس َلْتُهُ َعْن َها ف‬

َّ ‫صَّرة ِ ََل أَِِب َعْوُّب ِد‬ ِ َ‫ت َْحل‬ ِ ِ ِ ِ
‫ال‬ ُ ‫الربِيثَا ِِف‬
َّ ‫ت‬ َ ْ َ‫ َع ْن أَبِيه َع ِن ابْ ِن أَِِب ُع َم ْْي َع ْن ِ َش ِام بْ ِن َساَل َع ْن ُع َمَر بْ َن َحْنظَلَةَ قَال‬،‫ الْ َم َحاس ُن‬-53
.‫ال َْلَا قِ ْشٌر‬
َ َ‫ُكلْ َها َو ق‬
314
315
316
317
Page 185 of 296

(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Umar Bin Hanzala
who said,
‘I carried shrimps in a basket to Abu Abdullah-asws. I asked him-asws about it. He-asws said: ‘Eat
it’. And he-asws said: ‘There are scales for it’’.318
‫اعة فَََُِِ بِ ُس ُكنر َجات‬

َ َ‫وسى ع ََيْ ُك ُل َم َع ََج‬ َ ‫ت أ َََ ا ْْلَ َس ِن ُم‬ ُ ‫ َش ِه ْد‬:‫ال‬َ َ‫َص َحابِِه ق‬
ْ ‫ضأ‬ ِ ‫َح َوِل َع ْن بَ ْع‬ ْ ‫ َع ْن أ‬،ُ‫ َو ِمنْه‬-54
ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن َج ْع َف ِر بْ ِن َْي ََي ْاْل‬
.‫س ِِبَ ْكلِ َها‬
َ َْ َ‫ك أَ َك ْلتَ َها ف‬ َ َ‫َس َل‬
َ ُ‫ك َعْن َها َو قَ ْد َرأَيْت‬ ْ ‫ت أَ ْن أ‬
ِ ‫ال ب عضهم جعِْل‬
ُ ‫ت ف َد َاك أ ََرْد‬
ِ ِ
ُ ُ ْ ُ ُ ْ َ َ َْ َ‫فَ َم َّد يَ َدهُ ِ ََل ُس ُكنر َجة ف َيها َربِيثَا فََ َك َل مْن َها ف‬
And from him, from Ahmad Bin Muhammad, from Ja’far Bin Yahya Al Ahowl, from one of his companions who
said,
‘I witnessed Abu Al-Hassan Musa-asws eating with a group. He-asws was brought some platters.
He-asws extended his-asws towards a platter wherein were shrimps. He-asws ate from it. One of
them said, ‘May I be sacrificed for you-asws! I wanted to ask you-asws about it, and I-asws have
seen you-asws eating it’. He-asws said: ‘There is no problem with eating it’’.319
َّ ‫ت أ َََ َعْوُّب ِد ا ََّّللِ ع َع ِن‬

ُ‫ال قَ ْد َس َلَِن َعْن َها َغ ْْي‬ َ َ‫اج َع ْن َعلِ ِي بْ ِن َحْنظَلَةَ ق‬
ُ ْ‫ َس َل‬:‫ال‬ َّ ‫ص ْف َوا َن َع ْن َعْوُّب ِد‬
ْ ‫الر ْْحَ ِن بْ ِن‬
ِ ‫اْلَ َّج‬ ِِ ِ
‫اختَلَ ُفوا َعلَ َّي ِِف ِص َفتِ َها‬ ِ
ْ ‫َواحد َو‬
(The book) ‘Al Mahasin’ – from his father, from Safwan, from Abdul Rahman Bin Al Hajjaj, from Ali Bin Hanzala
who said,
‘I asked Abu Abdullah-asws about the shrimps. He-asws said: ‘Someone else had asked me about
it and they differed to me-asws regarding its description’.
ِِ ‫ال لَي‬ ِ َ ‫ال فَرجعت فَََمرت ِِبا فَجعلْت ُثَّ َْحلْتها ِلَي ِه فَس َلْته عْنها فَرَّد علَي ِمثْل الَّ ِذي رَّد فَ ُْلْت قَ ْد ِجَْت‬
ٌ ْ‫س به َِب‬
.‫س‬ ِ َ ‫ض ِح‬
َ ْ َ َْ َ‫ك فََ ََريْتُ َها ََّيهُ ف‬ َ َ‫ك ِبَا ف‬ ُ ُ َ َ َّ َ َ َ َ ُ ُ َ ْ َ ُ َ ُ َ َ َ ُ ْ َ ُ ْ َ َ َ َ‫ق‬
He (the narrator) said, ‘I returned with it and made it (to be in a utensil), then carried it to
him-asws. I asked him-asws about it. He-asws responded to me like which he-asws had responded. I
said, ‘I have come to you-asws with it’. He-asws chuckled, so I showed it to him-asws. He-asws said:
‘There isn’t any problem with it’’.320
.‫ت أ ََّن ِعْن َد ََن ِمْن َها‬ ِ ِ َّ ‫اَّللِ ع َع ِن‬

َّ ‫ ُسَِ َل أَبُو َعْوُّب ِد‬:‫ال‬ ِ ِ
ُ ‫س ِِبَ ْكل َها َو لََود ْد‬ َ َْ َ‫الربِيثَا ف‬
َ ْ‫ال ََل َِب‬ َ ‫ َع ْن َِ ُارو َن بْ ِن ُم ْسلم َع ْن َم ْس َع َد َة بْ ِن‬،ُ‫ َو مْنه‬-56
َ َ‫ص َدقَةَ ق‬
And from him, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Abu Abdullah-asws was asked about the shrimps. He-asws said: ’There is no problem with eating
it, and I-asws wish we had some of it.’’.321
‫َّخ ُذ ِمنْهُ ِعنْ َد ََن‬ َ َ َ‫اَّللِ ع َو ق‬

ِ ‫ ِ َّن ِ َذا نَت‬:‫ال‬ َّ ‫اْل ْربِيَا َن ِ ََل أَِِب َعوُّبْ ِد‬
ِْ ِ‫صرة‬ ِ
َ ْ َ‫ال َْحَ َل َر ُج ٌل م ْن أ َِْ ِل الْوُّب‬َ َ‫السيَّا ِر ِي َع ْن ُُمَ َّم ِد بْ ِن َجُْ ُهور ِبِِ ْسنَاد لَهُ ق‬
َّ ‫ َع ِن‬،ُ‫ َو ِمنْه‬-57
ُ‫وز َو مْن ُه ْم َم ْن ََيْ ُكلُه‬
ُُ ُ ُ ُْ َ‫َص َحابَنَا َيَْتَلِ ُفو َن ِمْنهُ فَ ِمْن ُه ْم َم ْن ي‬
ِ ‫ول ِ َّن أَ ْكلَه ََل َُي‬
ْ ‫اب أَ ْكلُهُ َو يُ ْؤَك ُل َرطْوُّباً َو ََيبِساً َو طَوُّبِيخاً َو ِ َّن أ‬
ُ ََِ‫الربِيثَا يُ ْست‬
َّ ُ‫ال لَه‬
ُ َْ ُ‫َش ْيءٌ ي‬
318
319
320
321
Page 186 of 296

And from him, from Al Sayyari, from Muhammad Bin Jamhour, by a chain of his, said,
‘A man carried the prawns to Abu Abdullah-asws said: ‘This, we have taken from it. There is
something from it with us called ‘Al-Rabeesa’. Is it recommended to eat it, can it be eaten
wet, and dry, and cooked, and that our companions are differing from it. From them is one
saying, ‘Eating it is not allowed, and from them is one eating it’.
.‫ك أَ َما تَ َر َاِا تَ َْلْ َْ ُل ِِف قِ ْش ِرَِا‬

ِ ‫السم‬ ِ ‫ال ِِل ُكلْه فَِإنَّه ِجْن‬
َ َّ ‫س م َن‬
ٌ ُ ُ َ َْ َ‫ف‬
He-asws said to me: ‘Eat it, for it is a species from the fish. Are you not seeing them crackling in
their scales?’’322
َِّ ‫ال أَبو عوُّب ِد‬ َ َ‫ْي َع ْن َج ْع َف ِر بْ ِن النزبَِْْي َع ْن َج ْع َف ِر بْ ِن ُُمَ َّم ِد بْ ِن ا ْْلَ ِكي ِم َع ْن أَبِ ِيه َع ْن َح ِديد ق‬ ِ ِ ِ ‫ عن ب ع‬،‫اسن‬ ِ
‫ك‬
َّ ‫ت‬َ ْ‫اَّلل ع ِذَا أَ َكل‬ ْ َ ُ َ َ‫ال ق‬ َ ِ‫ض الْعَراقي‬ ْ َ ْ َ ُ ‫ الْ َم َح‬58
.َ‫ب َعلَْي ِه الْ َماء‬
ْ ‫فَا ْشَر‬
(The book) ‘Al Mahasin’ – from one of the Iraqis, from Ja’far Bin Al Zubeyr Bin Muhammad Bin Al Hakeem, from
his father, from Hadeed who said,
‘Abu Abdullah-asws said: ‘Whenever you eat the fish, then drink water upon it’’.323
‫اْلَ َس ِن ْاْل ََّوِل َع ْن أَبِ ِيه َع ْن َج ِدهِ َع ْن‬ ْ ‫اش ِي َع ْن ُع َمَر بْ ِن َعلِي َع ْن أَِِب‬ ِِ ‫اَّللِ ا ْْل‬ ِ ِ ِ ِ ِ
َ َّ ‫يسى بْ ِن َعْوُّبد‬ َ ‫ َع ْن ُُمَ َّمد بْ ِن َس ْه ِل بْ ِن الْيَ َس ِع َو الن َّْوفَل ِي َع ْن ع‬،ُ‫ َو مْنه‬-59
‫ال‬ ِ َّ‫اَّللِ بْ ُن الْ َعوُّب‬
َ َ‫اس ُثَّ ق‬ َّ ‫َخ َذ َِا َعْوُّب ُد‬ ِِ
َ ََ‫ت َعلَى الْ َمائ َدة ف‬ ْ َ‫ف ََنْ ُك ُل ِذَا َجاء‬
ْ ‫ت َجَر َادةٌ فَ َوقَ َع‬ ِ ِ‫اس َِلَِّائ‬ِ َّ‫اَّللِ بْ ُن الْ َعوُّب‬
َّ ‫ت أ َََن َو َعْوُّب ُد‬ َ َ‫ُُمَ َّم ِد بْ ِن َعلِي ابْ ِن ا ْْلَنَ ِفيَّ ِة ق‬
ُ ْ‫ ُكن‬:‫ال‬
ِ‫اح ا ْْلرادة‬ ِ ِ ‫َي ُُم َّم ُد ما َِسعت والِ َد َك ُي ِدث ِِف ِ َذا الْ ِكت‬
َ ََ ِ َ‫اب الَّذي َعلَى َجن‬ َ َ ُ َ َ َ ْ َ َ َ
And from him, from Muhammad Bin Sahl Bin Al Yas’a and Al Nowfaly, from Isa Bin Abdullah Al Hashimy, from
Umar Bin Ali,
‘From Abu Al-Hassan-asws the 1st, from his-asws father-asws, from his-asws grandfather-asws, from
Muhammad son of Ali-azwj, son of Al-Hanafiyya who said, ‘I and Abdullah Bin Al-Abbas were at
Al Taif eating when a grasshopper came and landed upon the meal. Abdullah Bin Abbas seized
it, then said, ‘O Muhammad! What have you heard your father-asws narrate regarding this
writing which is upon a wing of the grasshopper?’
.‫ت ِم ْن َخلْ ِْي‬ ِ ِ ِ ِ

َ َْ‫اْلََر َاد ُجنْداً م ْن ُجنُودي َو أُ َسلُِهُ َعلَى َم ْن ش‬
ْ ‫ت‬ َّ ‫ال ع ِ َّن َعلَيْ ِه َمكْتُوًَ ِِن أ َََن‬
ُ َْ‫اَّللُ َل ِلهَ ََِّل أ َََن َخل‬ َ َ‫ت ق‬
I said, ‘He-asws said: ‘Upon it is written, ‘Me-azwj, I-azwj am Allah-azwj. There is no god except Me-
azwj. I-azwj Created the locust as an army from My-azwj armies, and I-azwj Prevail it upon the one
I-azwj so Desire from My-azwj creatures’’.324
‫ص ِر ِي َع ْن َر ُجل َع ْن ِمْ َسم َم ْوََل ابْ ِن‬ ِ ِ ‫اع‬ ِ ِ ِ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َعلِي َع ْن أ‬،ُ‫ َو ِمْنه‬-60
ْ َ‫يل الْميثَم ِي َع ْن َْي ََي بْ ِن َمْي ُمون الْوُّب‬ َ َ‫َْحَ َد بْ ِن ُع َمَر بْ ِن ُم ْسلم َع ِن ا ْْلَ َس ِن بْ ِن ْس‬
‫ات يَ ْوم ِعنْ َدهُ ِ ْذ ِجيءَ َِ ْْلَِو ِان لِلْغَ َد ِاء‬
َ َ‫ال فَوُّبَيْنَا ُِ َو ذ‬ َ َ‫ف َو َز َارُه ُُمَ َّم ُد بْ ُن َعلِي ابْ ِن ا ْْلَنَ ِفيَّ ِة ق‬
ِ ِ‫اس ِ ََل الَِّائ‬ ِ َّ‫اَّللِ بْ َن الْ َعوُّب‬
َّ ‫ لَ َّما َس ََّْي ابْ ُن النزبَِْْي َعوُّبْ َد‬:‫ال‬َ َ‫َعوُّبَّاس ق‬
ِ
‫ت َوقْع َها‬ ِ ِ ِ
َ ‫ص ْو‬ َ ‫َ ْخ َمةٌ َح ََّّت تَ َْ َع َعلَى الْ َمائ َدة فَ َسم َع ابْ ُن َعوُّبَّاس‬ َ ٌ‫ت َجَر َادة‬ ْ َ‫فَ َجاء‬
322
323
324
Page 187 of 296

And from him, from Muhammad Bin Ali, from Ahmad Bin Umar Bin Muslim, from Al-Hassan Bin Ismail Al
Meysami, from Yahya Bin Maymoun Al Basry, from a man, from Miqsam, a slave of Ibn Abbas who said,
‘When Ibn Al-Zubeyr made Abdullah Bin Al-Abbas travel to Al-Taif and Muhammad Bin Ali Ibn
Al-Hanafiya visited him, he said, ‘One day while he was in his presence when they came with
the meal for the lunch. A large grasshopper came and landed upon the meal. Ibn Abbas (who
was blind then) heard the sound of its landing.
‫ال‬
َ َ‫احيْ َها فَانْظُْر َما َذا تَ َرى ََْتتَ َها ق‬ ِ
َ َ‫ال ََي ُم َْس ُم انْ ُش ْر َجن‬ َ َ‫ت َعلَى الْ َمائِ َدةِ ق‬
َ َ‫ال فَ َم ْن تَنَ َاولَهُ قَالُوا ُم َْ ِس ٌم ق‬ ْ ‫ت الَّ ِذي أ‬
ْ ََِْ ‫َسَ ُع قَالُوا َجَر َادةٌ َس‬ ُ ‫الص ْو‬
َّ ‫ال َما َِ َذا‬ َ َْ َ‫ف‬
ً‫أ ََرى نُ َِْاً ُسودا‬
He said, ‘What is this sound which I hear?’ They said, ‘A grasshopped has landed upon the
meal’. He said, ‘So who will grab it?’ They said, ‘Muqassim’. He said, ‘O Muqassim! Spread out
its winds and look at what you see beneath it’. He said, ‘I see a black dot’.
ِ َ َْ َ‫ب بِيَ ِدهِ َعلَى فَ ِخ ِذ ُُمَ َّم ِد بْ ِن َعلِي َو َكا َن ِ ََل َجْنوُّبِ ِه ف‬
ٌ‫ال َِ ْل عْن َد ُك ْم ِِف َِ َذا َش ْيء‬ َ ‫ضَر‬
َ َ‫ال ف‬
َ َ‫ق‬
He (the narrator) said, ‘He struck with his hand upon the thigh of Muhammad son of Ali-asws,
and he was to his side. He said, ‘Is there anything with you regarding this?’
ِ َ‫ب الْعالَ ِمْي ق‬ َّ ‫وب َِل نس ْرََينِيَّ ِة ِِن أ َََن‬ ِ ِ َِّ ‫ول‬ ِ ‫ال ح َّدثَِن أَِِب َعن رس‬
ُ َْ‫اْلَوُّبَابَِرةِ َخل‬
‫ت ا ْْلََر َاد‬ ْ ‫اص ُم‬ َ ‫اَّللُ َر ن‬ َ ‫س َش ْيءٌ م ْن َجَر َادة ََِّل َو ََْت‬
ٌ ُ‫ت َجنَاح َها َمكْت‬ َ ‫اَّلل ص أَنَّهُ لَْي‬ َُ ْ َ َ َْ َ‫ف‬
‫ت ِم ْن َخ ْل ِْي‬ ِ ِ ُ ِ‫ودي أُِل‬
ُ َْ‫ك بِه َم ْن ش‬ ْ
ِ ُ‫جْنداً ِمن جن‬
ُ ْ ُ
He said, ‘My father-asws narrated to me from Rasool-Allah-saww that there isn’t anything from
the locusts except and beneath its wind is written in Assyrian, ‘Me-azwj, I-azwj am Allah-azwj, Lord-
azwj of the Worlds, Breaker of the tyrants. I-azwj Created the locust as an army from My-azwj
armies. I-azwj Destroy by it the one I-azwj so Desire to from My-azwj creatures!’’
.‫احتَ ِف ْظ بِِه‬ ِِ ِ ِ َِّ ‫ال َي ابن ع ِم ِ َذا و‬

ْ َ‫اَّلل م ْن َمكْنُون علْمنَا ف‬ َ َ َ َ ْ َ َ َ‫ال فَتَوُّبَ َّس َم ابْ ُن َعوُّبَّاس ُثَّ ق‬
َ َ‫ق‬
He (the narrator) said, ‘Ibn Abbas smiled, then said, ‘O son of uncle! By Allah -azwj, this is from
our hidden knowledge, so preserve it’’.325
.ُ‫ ا ْْلََر ُاد ذَكِ ٌّي َحينهُ َو َمْيتُه‬:‫ال‬ َِّ ‫ين و َغ ِْيهِ ع ِن اب ِن أَِِب عمْي ع ِن اب ِن الْمغِْيةِ عن رجل عن أَِِب عوُّب ِد‬ ِ ِ
َ َ‫اَّلل ع ق‬ َْ ْ َ ُ َ ْ َ َ ُ ْ َ ْ َ ُ ْ َ ْ َ ِِ ‫وب الْ َمد‬ َ ‫ َع ْن أَِِب أَين‬،ُ‫ َو مْنه‬-61
And from him, from Abu Ayoub Al Madany and someone else, from Ibn Abu Umeyr, from Ibn Al Mugheira, from
a man,
‘From Abu Abdullah-asws having said: ‘The locust is pure, alive, and dead’’.326
‫ات ِِف‬ ِ ِْ ‫اْلراد ذَكِي و‬

َ ‫اْليتَا ُن ذَك ٌّي فَ َما َم‬ َ ٌّ ُ ََْ ‫ول‬ ُ ُْ َ‫ت َع ْن أَنَس َع ْن ِعيَاض اللَّْيثِ ِي َع ْن َج ْع َفر َع ْن أَبِ ِيه أ ََّن َعلِياً ع َكا َن ي‬ َّ ‫اَّللِ بْ ِن‬
ِ ْ‫الصل‬ َّ ‫ َع ْن َعْوُّب ِد‬،ُ‫ َو ِمْنه‬-62
.‫ت‬ ٌ ِ‫الْوُّبَ ْح ِر فَ ُه َو َمي‬
325
326
Page 188 of 296

And from him, from Abdullah Bin Al Salt, from Anas, from Iyaz Al Laysi,
‘From Ja’far-asws, from his-asws father-asws that Ali-asws had said: ‘The locusts are pure, and the
fishes are pure, so whatever dies in the sea, it is dead (Prohibited)’’.327
ِ ِْ ‫ال أ َِمْي الْم ْؤِمنِْي ع ا ْْلراد ذَكِي ُكلنه و‬

ُ‫اْليتَا ُن ذَك ٌّي ُكلنه‬ َ ُ ٌّ ُ ََ َ ُ ُ َ َ‫ال ق‬ َ َ‫اَّللِ ع ق‬
َّ ‫ َع ْن أَبِ ِيه َع ْن َع ْو ِن بْ ِن َج ِرير َع ْن َع ْم ِرو بْ ِن َِ ُارو َن الثَّ َْ ِف ِي َع ْن أَِِب َعوُّبْ ِد‬،ُ‫ َو ِمنْه‬-63
.ُ‫ك ِِف الْوُّبَ ْح ِر فَ ََل ََْ ُك ْله‬
َ َ‫َو أ ََّما َما َِل‬
And from him, from his father, from Awn Bin Jareer, from Amro Bin Haroun Al Saqafy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The locusts are pure, all of
them, and the fishes are pure, all of them, and as for what dies in the sea, do not eat it’’.328
‫وت ِِف الْ َم ِاء ِم ْن َسَك َو َجَراد َو َغ ِْْيهِ َو ِذَا‬

ُ َُ‫َخ ُذهُ َو ََل يُ ْؤَك ُل َما ُي‬
ِ ْ ‫كو‬
ْ ‫اْلََراد أ‬ ِ َّ ُ‫ك ما َكا َن لَه فُلُوس و ذَ َكاة‬
َ ‫الس َم‬ ٌَ ُ
ِ َّ ‫ال ع ي ْؤَكل ِمن‬
َ ‫الس َم‬ َ ُ ُ َ َ‫ ق‬،‫َا‬ ِ ُ‫ فِْه‬-64
َ ‫الر‬
‫وس‬ ِ َ ْ‫ُخرى أَ َكل‬ ِِ ِ
ٌ ُ‫ت َذا َكا َن َْلَا فُل‬ َ ْ ‫ت َسَكاً َو ِف َج ْوفه أ‬
َ ‫اصَِ ْد‬
ْ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘It would be eaten from the fish what had scales
for it, and purification of the fish and the locust is their being seized, and do not eat what dies
in the water, from the fish and the locust and others, and whenever you hunt (catch) a fish
and there is another one in its inside, it can be eaten when there were scales for it’.
.‫ْس الْ َم ِاء‬

ِ ‫وت ِِف الْ َم ِاء فَيَِْ ُفو َعلَى َرأ‬ ِ
ُ َُ‫الزَّم ُار َو ََل الَِّ ِاِف َو ُِ َو الَّذي ُي‬
ِ ‫ي و ََل الْمارم‬
ِ ‫اِي َو ََل‬ ِ ِ ِِ
َ ْ َ َ ‫ي ََل يُ ْؤَك ُل َما ِِف َج ْوفه ْلَنَّهُ طُ ْع َمةٌ َو ََل يُ ْؤَك ُل ا ْْل ِر ن‬
And it is reported: ‘Do not eat what is in its inside, because it is food, and neither eat the eel,
nor the seahorse, nor the Hemibagrus, nor the floater, and it is which dies in the water, so it
float on the surface of the water’’.329
‫اَّللِ ع أ ََّن َعلِياً ُسَِ َل‬

َّ ‫ون َع ْن أَِِب َعْوُّب ِد‬ َّ ‫تفصيل و توُّبيْي قوله ِذا اصِدت سكا أقول ورد ِبذا املضمون روايتان ِ ْح َد َاِا َما َرَوى الشَّْي ُخ ِبِِ ْسنَ ِادهِ َع ِن‬
ِِ ‫الس ُك‬
َِ ‫ال ُكلْها‬
.ً‫َجيعا‬ ِ ِ
َ َ َْ َ‫ُخَرى ف‬
ْ ‫َع ْن َسَ َكة ُش َّق بَِْنُ َها فَ ُوج َد ف َيها َسَ َكةٌ أ‬
Note: Detail and clarification of his-asws words: ‘Whenever you hunt (catch) a fish’ – I (Majlisi)
am saying, ‘Regarding this subject, two reports have been referred. One of these is what is
reported by the Sheykh, by his chain from Al Sakuny, from Abu Abdullah-asws: ‘Ali-asws was asked
about a fish whose belly was split, so another fish was found to be in inside it. He -asws said:
‘(You can) eat them all’’.
َِ ‫ال ي ْؤَك ََل ِن‬ ِ َ َ‫اَّللِ ع ق‬

َّ ‫و اْلخرى ما رواه بسند مرسل ُيكن أن يعد ِف املوثْات َع ْن أَِِب َعْوُّب ِد‬
.ً‫َجيعا‬ ُ َ َ‫اب َسَ َكةً َو ِِف َج ْوف َها َسَ َكةٌ ق‬
َ ‫َص‬
َ ‫ت َر ُج ٌل أ‬
ُ ‫ قُ ْل‬:‫ال‬
And another is what is reported by an unbroken chain, it can be counted being among the
trusted ones, from Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘A man catches a fish and
in its inside is (another) fish’. He-asws said: ‘They can both be eaten together’’.
327
328
329
Page 189 of 296

‫ت َسَ َكةً ُثَّ طََر َحْت َها َو ِِ َي‬ ُ ُْ َ‫ت فِ َد َاك َما ت‬
ْ ‫ول ِِف َحيَّة ابْتَلَ َع‬
ِ
ُ ‫ت لَهُ ُجع ْل‬ُ ‫ قُ ْل‬:‫ال‬
َِّ ‫َكما روى الشَّيخ بِسند فِ ِيه جهالَةٌ عن أَينوب ب ِن أَعْي عن أَِِب عوُّب ِد‬
َ َ‫اَّلل ع ق‬ ْ َ ْ َ ََ ْ ْ َ ْ َ َ َ ََ ُ ْ ََ َ
.‫ت فَ ُكلْ َها‬ ‫خ‬ َّ
‫ل‬ ‫س‬ ‫ت‬ ‫ن‬‫ك‬ ‫ت‬ ‫َل‬ ‫ن‬ ِ ‫و‬ ‫ا‬ ‫ه‬ ‫ل‬ ‫ك‬ ْ
َ ‫َل‬ ‫ف‬ ‫ت‬‫خ‬ َّ
‫ل‬ ‫س‬ ‫ت‬ ‫د‬ ‫ق‬ ‫ا‬ ‫ه‬‫وس‬‫ل‬ ‫ف‬ ‫ن‬ ‫ا‬ ‫ك‬ ‫ن‬ ِ ‫ال‬ ‫ق‬ ‫ا‬ ‫ه‬ ِ
ُ َ ْ
ْ َ َ َ ْ َ ْ َ َ َ ْ َ َ َ َُ ْ ُ َ َ ْ َ ُ ُ َ َ ْ َ َ َ ُ ْ َ‫َحيَّةٌ ت‬
‫ل‬
ُ ‫ك‬
ُ ‫آ‬ ‫ب‬‫ر‬ ِ
َ ‫ض‬
Like what is reported by the Sheykh by a chain in which are unknown (narrators), from Ayoub Bin Ayn,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for
you-asws! What are you-asws saying regarding a snake having swallowed a fish, then it drops
(regurgitates it) and it is still alive, being restless, can I eat it?’ He -asws said: ‘If its scales have
stripped off, then do not eat it, and if they have not been stripped off, eat it’’.
‫ك‬
ُ ‫الس َم‬ َ َ‫اَّللِ ع ق‬
َّ :‫ال‬ َّ ‫يسى َع ْن ُميَ ِسر ا ْْلَلَِ ِب َع ْن أَِِب َعْوُّب ِد‬ ِ ِِ ِ ِ ِ ِ ِ ْ ‫ َع ْن أ‬،‫ب ْاْلَئِ َّم ِة‬
َ ‫َْحَ َد بْ ِن ا ْْلَ ُارود الْ َعوُّبْد ِي م ْن ُولْد ا ْْلَ َكم بْ ِن الْ ُمنْذر َع ْن عُثْ َما َن بْ ِن ع‬ ‫ ِط ن‬-65
ِ ْ ‫يُ ِذيب َش ْحمةَ الْ َع‬
.‫ْي‬ َ ُ
(The book) Tibb Al Aimma-asws’ – from Ahmad Bin Al Jaroud Al Abdy, from a son of Al Hakam Bin Al Munzir, from
Usman Bin Isa, from Muyassar Al Halby,
‘From Abu Abdullah-asws having said: ‘The fish melts the fat of the eyes’’.330
ُ ِ‫ي يُنْوُّب‬
.‫ت اللَّ ْح َم‬ ِ ْ ‫ك لَرِديءٌ لِغِ َشاوةِ الْ َع‬
َّ ‫ْي َو ِ َّن َِ َذا اللَّ ْح َم الَِّ ِر‬ َ َ‫ َو َعنْهُ َع ْن أَبِ ِيه ع ق‬-66
َّ ‫ ِ َّن َِ َذا‬:‫ال‬
َ َ َ ‫الس َم‬
And from him-asws, from his-asws father-asws having said: ‘This fish reduces the covering (fat) of
the eyes, and this fresh meat builds the meat’’.331
.‫س‬ ُ ِ‫ك فَِإ َّن َْلْ َمهُ يُ ْذبِ ُل الْوُّبَ َد َن َو يُكْثُِر الْوُّبَلْغَ َم َو يُغَل‬
َ ‫ظ النَّ ْف‬
ِ ‫السم‬ ِ ِ َ َ‫ عن أَِِب جع َفر ع ق‬،‫ و ِمنْه‬-67
َ َّ ‫ أَقلنوا م ْن أَ ْك ِل‬:‫ال‬ َْ َْ ُ َ
And from him,
‘From Abu Ja’far-asws having said: ‘Reduce from eating the fish for its meat melts (slims) the
body, and increases the phlegm, and thickens the soul’’.332
.‫بيان كان غلظ النفس كناية عن الوُّبَلدة و سوء الفهم أو اْلم و اْلزن‬
Explanation: ‘Thickens the soul’ is a metaphor about the dullness and bad understanding, or
the worries and the grief.
ِ َ َ‫ َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ْن أَِِب َج ْع َفر ع ق‬،‫اش ني‬

ُ‫س لَه‬ ِ ِِ ِ ِِ ِ
َ ‫َس َلَهُ َعن ا ْْلري َو الْ َم ْارَماِي َو الزمْي َو َما لَْي‬ ََّ ِ ‫اب الْ ُمغِ َْيةِ يَكْتُوُّبُو َن‬
ْ ‫ِل أَ ْن أ‬ ُ ‫َص َح‬
ْ ‫ قَ ْد َكا َن أ‬:‫ال‬
َ
‫ك أَ َحَر ٌام ُِ َو أ َْم ََل‬ ِ ‫السم‬ ِ ِ
َ َّ ‫ق ْشٌر م َن‬
Al Ayyashi – from Muhammad Bin Muslim,
330
331
332
Page 190 of 296

‘From Abu Ja’far-asws, he (the narrator) said: ‘The companions of Al-Mugheira had written to
me to ask him-asws about the eel, and the seahorse, and the Hemibragus, and from the fishes
what hasn’t any scales for it, ‘Is it Prohibited or not?’
ِ ‫ِل ُُمَّرماً على‬ ِ ِ ِِ ِ

ً‫طاعم يَِْ َع ُمهُ ََِّل أَ ْن يَ ُكو َن َمْيتَةً أ َْو َدماً َم ْس ُفوحا‬ َ َ ََّ ِ ‫ال ََي ُُمَ َّم ُد اقْ َرأْ َِذه ْاْليَةَ الَِِّ ِِف ْاْلَنْ َعاِم قُ ْل َل أَج ُد ِِف ما أُوح َي‬ َ ‫ال فَ َس َلْتُهُ َع ْن ذَل‬
َ َْ َ‫ك ف‬ َ َ‫ق‬
‫أ َْو َْلْ َم ِخن ِزير‬
He (the narrator) said, ‘I asked him-asws about that. He-asws said: ‘O Muhammad! Read this
Verse which is in (Surah) Al Anaam: Say: ‘I do not find in what is Revealed to me a Prohibition
upon a food to be eaten except if it happens to be dead, or blood burst forth, or meat of pig,
[6:145]’.
.‫اَّللُ ِِف كِتَابِِه َو لَ ِكن َُّه ْم َكانُوا يَ َعافُو َن أَ ْشيَاءَ فَنَ ْح ُن نَ َعافُ َها‬ َ َْ َ‫ت ِمنْ َها ف‬
َّ ‫ال ََِّّنَا ا ْْلََر ُام َما َحَّرَم‬ ُ ‫ال فَ ََْرأْ ُتَا َح ََّّت فَ َر ْغ‬
َ َ‫ق‬
He (the narrator) said, ‘I read it until I was free from it. He-asws said: ‘But rather, the Prohibited
is what Allah-azwj has Prohibited in His-azwj Book, but they were avoiding thing, so we-asws are
avoiding it’’.333
ِ ‫طاعم يِْعمه ِ ََل‬

ِ ‫ِل ُُمَّرماً على‬ ِ ِ َ َْ َ‫ي فَنعتنه لَه ف‬ ِ َ َْ َ‫ت أ َََ َج ْع َفر ع َع ِن ا ْْلِ ِر ِي ف‬ َ َ‫ َع ْن ُزَر َارةَ ق‬،ُ‫ َو ِمْنه‬-69
‫آخ ِر‬ َُُ َ َ َ ََّ ِ ‫ال َل أَج ُد ِِف ما أُوح َي‬ ُ ُ َ َ ‫ال َو َما ا ْْل ِر ن‬ ُ ْ‫ َس َل‬:‫ال‬
‫ْاْليَِة‬
And from it, from Zurara who said,
‘I asked Abu Ja’far-asws about the eel. He-asws said: ‘And what is the eel?’ I described it. He-asws
said: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten [6:145]’
– up to the end of the Verse.
‫س فِ ِيه قِ ْشٌر‬ ِ ِ ِ ِ ِ ِ ِ َِّ ِ ِِ ِ َّ ‫ال ََلْ ُيَ ِرِم‬

َ ْ‫اَّللُ َشيَْاً م َن ا ْْلَيَ َوان ِف الْ ُْ ْرآن َل ا ْْلنْز َير ب َعيْنه َو يَكَْرهُ ُك نل َش ْيء م َن الْوُّبَ ْحر لَي‬ َ َ‫ُثَّ ق‬
Then he-asws said: ‘Allah-azwj did not Prohibited anything from the animals in the Quran except
the pig exactly (specifically), and He-azwj Disliked all things from the sea not having scales in it’.
.ٌ‫س ُِ َو ِِبََرام ََِّّنَا ُِ َو َمكُْروه‬ ِ ِ ِ َّ َ َ‫ال قُ ْلت و ما الْ ِْ ْشر ق‬

َ ‫ال ُِ َو الذي مثْ ُل الْ َوَرق َو لَْي‬ ُ َ َ ُ َ َ‫ق‬
He (the narrator) said, ‘I said, ‘And what is the scale?’ He-asws said: ‘It is which is like the leaf,
and it isn’t Prohibited, but rather it is disliked’’.334
And from him, from Al Asbagh,
‘From Ali-asws having said: ‘Two communities from the children of Israel were morphed. As for
that which took to the sea, it is the eels, and as for that which took to the land, it is lizards’’.335
333
334
335
Page 191 of 296

‫َس َواقِنَا‬
ْ ‫اع ِِف أ‬ ْ ‫ْي ِ َّن َِ َذا‬
َّ ‫اْلََرا ِر‬
ُ َ‫ي تُوُّب‬
ِِ ِ ِ ِِ ِ َ َ‫َح ِد ِِ ْم ق‬
َ ‫ َجاءَ قَ ْوٌم ِ ََل أَم ِْي الْ ُم ْؤمن‬:‫ال‬
َ ‫ْي ع َِلْ ُكوفَة َو قَالُوا لَهُ ََي أَم َْي الْ ُم ْؤمن‬ ِ ِ
َ ‫ َع ْن َِ ُارو َن بْ ِن َعْوُّبد َرفَ َعهُ ََل أ‬،ُ‫ َو مْنه‬-71
And from him, from Haroun Bin Abd,
‘Raising it to one of them-asws having said: ‘A group came to Amir Al-Momineen-asws at Al-Kufa,
and they said to him-asws, ‘O Amir Al-Momineen-asws! These eels are being sold in our markets’.
ً‫وموا ِْلُ ِريَ ُك ْم َع َجوُّباً َو ََل تَ ُْولُوا ِِف َو ِصيِ ُك ْم ََِّل َخ ْْيا‬
ُ ُ‫ال ق‬
ِ َ ‫ال فَتوُّب َّسم أ َِمْي الْم ْؤِمنِْي ع‬
َ َ‫احكاً ُثَّ ق‬ َ َ ُ ُ َ ََ َ َ‫ق‬
He (the narrator) said, ‘Amir Al-Momineen-asws smiled chuckling, then said: ‘Arise, I-asws shall
show you a wonder, and do not be saying regarding your successor-asws except good!’
ِ
ِ َ‫ت الْويل ل‬ ِِ ِ ِ ِ ِِ ِ ِ ِ ِِ ِ ِ
‫ك َو‬ ُ ْ َ ْ‫ْي ع َم ْن أَن‬
َ ‫ال له ث َْلَاَ أَمْيُ الْ ُم ْؤمن‬
َ َْ َ‫اِا ف‬ َ ‫فَ َْ ُاموا َم َعهُ فَََتَ ْوا َشاط َئ الْ ُفَرات فَتَ َف َل فيه تَ ْفلَةً َو تَ َكلَّ َم ب َكل َمات فَإذَا ِب ِريثَة َراف َعة َرأ‬
َ َ‫ْس َها فَاَتَة ف‬
‫ك‬ِ ‫لَِْوِم‬
ْ
They stood up with him-asws and came to the banks of the Euphrates. He-asws spat in it with a
spit and spoke with phrases. Behold, an eel raised its head opening its mouth. Amir Al-
Momineen-asws said to him: ‘Who are you? Woe be unto you and to your people!’
َ‫اَّللُ ِِف كِتَابِِه ِ ْذ ََْتِي ِه ْم ِحيتا ُِنُْم يَ ْوَم َسْوُّبتِ ِه ْم ُشَّرعاً ْاْليَة‬
َّ ‫ول‬ ِ ‫ت‬
ُ ُْ َ‫حاََرةَ الْوُّبَ ْح ِر ِ ْذ ي‬ ِ ِ
ْ َ‫تَ َْْن ُن م ْن أ َِْ ِل الْ َْ ْريَة الَِِّ كان‬
ْ َ‫فْال ثفَ َْال‬
It said, ‘We are from the people the town which was by the sea. – when Allah-azwj is Saying in
His-azwj Book: when their fish came to them on the day of their Sabbath on the surface (of
the water), [7:163] – the Verse.
‫ين ِِف الََِْب فَالض ن‬ ِ َّ ‫ين ِِف الْوُّبَ ْح ِر فَنَ ْح ُن ا ْْلََرا ِر ن‬ ِ َّ ِ ُ ‫ضنَا ِِف الََِْب َو بَ ْع‬
‫َّب َو‬ َ ‫ي َو أ ََّما الذ‬ َ ‫ضنَا ِف الْوُّبَ ْح ِر فََ ََّما الذ‬ ُ ‫اَّللُ فَوُّبَ ْع‬
َّ ‫ك فَ َْ َع ْد ََن َعْن َها فَ َم َس َخنَا‬
َ َ‫اَّللُ َعلَْينَا َوََليَت‬
َّ ‫ض‬ َ ‫فَ َعَر‬
ُ‫الَْْْيبُوع‬
Allah-azwj Presented your-asws Wilayah to us. We sat back from it, so Allah-azwj Morphed us.
Some of us are in the land and some of us are in the sea. As for the ones in the sea, it is us,
the eels, and as for the ones in the land, it is the lizards and the Jerboa’.
.‫يض نِ َساءُُك ْم‬ ِ ِ ِ ِ َ َ‫ال أَ َِسعتم م َْالَتها قُلْنا اللَّه َّم نَعم ق‬ ِ َ ِ‫ت أ َِمْي الْم ْؤِمن‬
ُ ‫ث ُُمَ َّمداً َِلنوُّبَُّوة لَتَح‬
ُ ‫يض َك َما ََت‬ َ ‫ال َو الَّذي بَ َع‬ ْ َ ُ َ َ َ َ ْ ُ ْ َ َْ َ‫ْي ع لَْينَا ف‬ ُ ُ َ ‫ال ُثَّ الْتَ َف‬
َ َ‫ق‬
He (the narrator) said, ‘Then Amir Al-Momineen-asws turned towards us. He-asws said: ‘Did you
hear its words?’ We said, ‘O Allah-azwj, yes!’ He-asws said: ‘By the One-azwj Who Send
Muhammad-saww with the Prophet-hood! It menstruates like what your women
menstruate’’.336
ِ ‫ث‬
.‫الس َل‬ ُ ‫ان يُوِر‬ ُ َ َ‫الص ِاد ِق ع ق‬
ِ َ‫ أَ ْكل ا ْْلِيت‬:‫ال‬ َّ ‫ َع ِن‬،‫ الْ َم َكا ِرُم‬-72
(The book) ‘Al Makarim’ –
336
Page 192 of 296

‘From Al-Sadiq-asws having said: ‘Eating the whales (sea serpents) inherits the tuberculosis’’.337
ِ ِ َّ ‫ أَ ْكل‬:‫ال‬
ُ ‫الس َمك الَِّ ِر ِي يُذ‬
.‫يب ا ْْلَ َس َد‬ ُ َ َ‫ َعنْهُ ع ق‬-73
From him-asws having said: ‘Eating the fresh fish melts (slims) the body’’.338
.ُ‫ال اللَّ ُه َّم ََ ِرْك لَنَا فِ ِيه َو أَبْ ِدلْنَا َخ ْْياً ِمنْه‬
َ َ‫ك ق‬ َّ ‫اَّللِ ِذَا أَ َك َل‬
َ ‫الس َم‬ َّ ‫ول‬ُ ‫ َكا َن َر ُس‬:‫ال‬
َ َ‫ َعنْهُ ع ق‬-74
From him-asws having said: ‘It was so that whenever Rasool-Allah-saww ate the fish, said: ‘O
Allah-azwj! Bless for us in it and Replace for us better than it!’’339
ِ ‫َخر‬ ِ ‫ َكتَوُّبت ِ ََل أَِِب ُُم َّمد أَ ْش ُكو ِلَي ِه أ ََّن ِِب دماً و ص ْفراء فَِإذَا احتَجمت ِاج‬:‫ال‬ ِ
‫َّم فَ َما تَ َرى‬ َ ِ ‫َََّر‬
ُ ‫ِب الد‬ ُ ْ َّ ‫الص ْفَراءُ َو ِذَا أ‬
َ ‫ت ا ْْل َج َامةَ أ‬ َّ ‫ت‬ َ َ ُ َْ ْ ََ َ َ َ ْ َ ُ ْ َ َ‫ َع ِن ا ْْل ْم َِْي ِي ق‬-75
ِ
‫ك‬َ ‫ِِف َذل‬
From Al Himeyri who said,
‘I wrote to Abu Muhammad-asws complaining to him-asws there was blood with he and
yellowness. So when I had cupping done, it agitated the yellowness, and when I delayed the
cupping, the blood was harmful with me, ‘So what do you-asws view regarding that?’
ً‫احتَ ِج ْم َو ُك ْل َعلَى أَثَِر ا ْْلِ َج َام ِة َسَكاً طَ ِرَي‬ ََّ ِ ‫ب‬

ْ ‫ِل‬ َ َ‫فَ َكت‬
He-asws wrote to me: ‘Get cupping done and eat fresh fish upon the tracks (as a follow-up) on
the cupping’.
.‫ص َار ِغ َذائِي‬ ِ ِ ْ‫اْلِجام ِة َسكاً طَ ِرَيً ِِباء و ِملْح فَاستعمل‬ ِ ‫ِل‬ ِ
َ ‫ت ِِف َعافيَة َو‬
ُ ْ‫ك فَ ُكن‬
َ ‫ت ذَل‬
ُ َ َْْ َ َ ْ ََّ ِ ‫ب‬
َ َ َ ْ ‫احتَج ْم َو ُك ْل َعلَى أَثَِر‬ َ َ‫ت َعلَْيه الْ َم ْس َلَةَ فَ َكت‬
ُ ‫َع ْد‬
َ ََ‫ف‬
I repeated the question to him-asws. He-asws wrote to me: ‘Get cupping done and eat the fresh
fish upon the tracks (as a follow-up) on the cupping and salt’. I utilised that and I was in good
health and it became my nourishment’’.340
.ٌ‫ات ِِف الْوُّبَ ْح ِر فَ ُه َو َمْيتَة‬ ِ ِ ِ ُ ُْ َ‫ال ِ َّن َعلِياً ع َكا َن ي‬

َ ‫ول ا ْْلََر ُاد ذَك ٌي َو ا ْْليتَا ُن ذَك ٌّي َو َما َم‬ َ َ‫ َع ْن أَِِب َج ْع َفر ع ق‬،ُ‫ َو ِمْنه‬-76
And from him,
‘From Abu Ja’far-asws having said: ‘Ali-asws had said: ‘The locust is pure, and the fish (with scales)
are pure, and whatever dies in the sea, it is (classified as) dead’’.341
.ُ‫ ا ْْلِيتَا ُن َو ا ْْلََر ُاد ذَكِ ٌّي ُكلنه‬:‫ال‬

َ َ‫ َعنْهُ أَيْضاً ق‬-77
337
338
339
340
341
Page 193 of 296

From him-asws as well having said: ‘The fish (with scales) and the locusts are pure, all of
them’’.342
ِ
.‫اْلََر ُاد‬
ْ ‫ب‬ َ ‫ تَ َفَّرقُوا َو َكَِبُوا فَ َف َعلُوا َذل‬:‫ال‬
َ َِ ‫ك فَ َذ‬ َ ‫ ُرِو‬-78
َ َ‫ي َع ْن أَِِب ا ْْلَ َس ِن ع أَنَّهُ ق‬
It is reported from Abu Al-Hassan-asws having said: ‘Disperse and exclaim Takbeer!’ They did
that and the locusts were gone’’.343
َ َ‫َْحَ َد بْ ِن َشْيوُّبَةَ َع ْن َْي ََي بْ ِن الْ ُمثَ ََّن َع ْن َعلِ ِي بْ ِن ا ْْلَ َس ِن َو ِزََيد َع ْن َح ِريز ق‬
:‫ال‬ ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َم ْس ُعود َع ْن َج ْع َف ِر بْ ِن أ‬،‫ الْ َك ِش ني‬-79
ْ ‫َْحَ َد َع ِن الْ َع ْمَركِ ِي َع ْن أ‬
‫ِج ِم َن الْوُّبَ ْح ِر‬ ْ ‫ول ِِف ََجَل أ‬
َ ‫ُخر‬ ُ ُْ َ‫ك َع ْن َم ْس َلَة ََل يَ ُكو ُن فِ َيها َش ْيءٌ فَ َما ت‬ ْ ‫ال ِِل أ‬
َ ُ‫َس َل‬ َ َْ َ‫ت َعلَى أَِِب َحنِي َفةَ ف‬ ُ ْ‫َد َخل‬
(The book) ‘Al Kashy’ – from Muhammad Bin Masoud, from Ja’far Bin Ahmad, from Al Amraky, from Ahmad Bin
Sheyba, from Yahya Bin Al Musanna, from Ali Bin Al-Hassan, and Ziyad, from Hareyz who said,
‘I entered to see Abu Haneefa. He said to me, ‘I shall ask you about an issue, there does not
happen to be anything regarding it. What are you saying regarding a camel extracted from
the sea?’
.‫وس أَ َكلْنَاهُ َو ََِّل فَ ََل‬ ِ

ْ َ‫ت ِ ْن َشاءَ فَلْيَ ُك ْن ََجَ ًَل َو ِ ْن َشاءَ فَ ْليَ ُك ْن بَ ََْرةً ِ ْن َكان‬
ٌ ُ‫ت َعلَْيه فُل‬ ُ ْ‫فَ ُْل‬
I said, ‘If he so desires, let him heat a camel, and if he so desires let him eat a cow, if there
were scales upon it, we can eat it, or else, so no’’.344 (This is not a Hadeeth)
ِ ْ ‫ت ِروايَةَ أَِِب طَالِب ُُمَ َّم ِد بْ ِن ا ْْلُس‬ ِ ِ ِ ِ ُ ‫ال وج ْد‬ ِ ِ ِ

َ َ َ َ‫َْحَ َد بْ ِن َعلي الْ َم ْعُروف َِبْ ِن الْوُّبَ ْغ َداد ِي ق‬ ْ ‫ لِْل ِح ْم َِْي ِي َع ْن أ َِخ ِيه َع ْن أ‬،‫ الدَََّلئِ ُل‬80
‫ْي بْ ِن َزيْد‬ َ َ ‫ت ِِف كتَاب الْ ُم ْعض ََل‬
‫ف بِِه‬ ِِ ِ ْ ‫س َسيِ ِد ََن أَِِب‬ِ ِ‫ت َجالِساً ِِف ََْمل‬ َ َ‫َع ْن أَبِ ِيه َع ِن ابْ ِن َرََح يَْرفَ ُعهُ َع ْن ِر َجالِِه َع ْن ُُمَ َّم ِد بْ ِن َاثبِت ق‬
َ َ‫ين ع ِ ْذ َوق‬ ِ
َ ‫اْلَ َس ِن َعل ِي بْ ِن ا ْْلُ َس ْْي َزيْ ِن الْ َعابد‬ ُ ‫ ُكْن‬:‫ال‬
ِ ‫اْل‬
‫وت‬ ُْ ‫س ِِف بَِْ ِن‬ ِ َ ِ‫ض َعلَْي ِه َوََليَةُ أَب‬
َ ‫س بْ َن َم ََّّت ُع ِر‬ َّ ِ َ ‫ْي بَلَغَِن أَن‬ ِ ْ ‫ال لَهُ ََي َعلِ َّي بْن ا ْْلُس‬ ِ ََِّ‫اْل‬ َِّ ‫عوُّب ُد‬
ْ ‫اَّلل بْ ُن ُع َمَر بْ ِن‬
َ ‫يك فَلَ ْم يَْوُّبَْلهُ فَ ُحوُّب‬ َ ُ‫َّك تَدَّعي أَن يُون‬ َ َ َ َْ َ‫اب ف‬ َْ
(The book) ‘Al Dalaail’ of Al Himeyri – from his brother, from Ahmad Bin Ali, well known as Ibn Al Baghdady who
said, ‘I found in the book ‘Al Mo’zilaat’ (the dillemmas) a reported by Abu Talib Muhammad Bin Al Husayn Bin
Zayd, from his father Ibn Rabah, raitins it from his men, from Muhammad Bin Sabit who said,
‘I was seated in a gathering of our chief Abu Al-Hassan Ali Bin Al Husayn Zayn Al Abideen-asws
when Abdullah Bin Umar Bin Al-Khattab paused by him-asws. He said to him-asws, ‘O Ali-asws Bin
Al Husayn-asws! It has reached me that you-asws are claiming that Yunus Bin Mata-as, the Wilayah
of your-asws (grand) father-asws (Ali-asws) was presented to him-as, but he-as did not accept it,
therefore he-as was withheld in the belly of the whale!’
ِ ‫ال لَه‬ ِ َ‫ص َّح ل‬ ِ َِّ ‫ْي َي عوُّب َد‬ ِ َ َ‫ق‬

‫س‬
ْ ‫اجل‬
ْ ُ َ َ‫ال نَ َع ْم ق‬
َ َ‫ك ق‬ َ ِ َ‫يد أَ ْن ي‬
َ ‫ك ذَل‬ َ َْ َ‫ال ِِن ََل أَقْ وُّبَلُهُ ف‬
ُ ‫ال أَ تُ ِر‬ َ ‫ت ِم ْن ذَل‬
َ َ‫ك ق‬ َ ‫اَّلل بْ َن ُع َمَر َو َما أَنْ َك ْر‬ ْ َ َ ِ ْ ‫ال لَهُ َعل ني بْ ُن ا ْْلُ َس‬
Ali-asws Bin Al Husayn-asws said to him: ‘O Abdullah Bin Umar! And what make you deny from
that?’ He said, ‘I do not accept it’. He-asws said: ‘Would you like that to be proven correct for
you?’ He said, ‘Yes’. He-asws said: ‘Be seated’.
342
343
344
Page 194 of 296

ِ َِّ ‫ال ِِل َي ُُم َّم ُد ش َّد عْي عوُّب ِد‬ ِ ِ َ َْ َ‫ُثَّ دعا ُغ ََلمه ف‬
ْ ‫ك َِْْل‬
‫ُخَرى فَ َش َد ْد ََن أ َْعيُنَنَا‬ َ َ‫ْي َو ا ْش ُد ْد َعْين‬ َ ‫اَّلل ِبِِ ْح َدى الْع‬
ِ ْ َ‫صابَت‬ ْ َ َ ْ َ ُ َ َ َ َ‫ْي َو ق‬ َ ‫ال لَهُ جَْنَا بِع‬
ِ ْ َ‫صابَت‬ َُ َ َ
Then he-asws called his-asws servant and said to him: ‘Bring us two blindfolds!’ And he-asws said
to me: ‘O Muhammad! Blindfold the eyes of Abdullah with one of the blindfolds and tie your
eyes with the other’. So we tied our eyes.
ِ ِ
ْ ‫اب لَهُ حيتَا ُن الْوُّبَ ْح ِر ِ ْذ ظَ َهَر‬
‫ت‬ ْ َ‫اِا فَ َو َج ْد ََن أَنْ ُف َسنَا َعلَى بِ َسا َو َْْن ُن َعلَى َساح ِل الْوُّبَ ْح ِر فَتَ َكلَّ َم بِ َك ََلم ف‬
َ ‫استَ َج‬ َ َ‫فَتَ َكلَّ َم بِ َك ََلم ُثَّ ق‬
َ َ‫ال ُحلنوا أ َْعيُنَ ُك ْم فَ َحلَلْن‬
ٌ‫يمة‬ ِ ِِ
َ ‫فيه َّن ُحوتَةٌ َعظ‬
He-asws spoke with a speech, then said: ‘Untie your eyes!’ We untied them and found ourselves
to be upon a rug, and we were at a coast of the sea. He-asws spoke with a speech, and whales
of the sea responded to him-asws when there appeared among them, a large whale.
‫س ِِف بَِِْن فَلَ َّما أَقََّر ِِبَا َو أَ ْذ َع َن‬ ِ َ ِ‫ض َعلَْي ِه َوََليَةُ أَب‬ ِ ِ‫ال َْلا َِل حوُّبِس يونُس ِِف بِْن‬ ِْ ‫ك فَ َْالَت‬
ِ ُ‫اس‬
َ ‫يك فََنْ َكَرَِا فَ ُحوُّب‬ َ ‫ت لَهُ ُع ِر‬
ْ َ‫ك فَ َْال‬ َ ُ ُ َ ُ َ َ َ َْ َ‫اسي نُو ٌن ف‬ ْ ْ ‫ال َْلَا َما‬
َ َْ َ‫ف‬
‫ت َُيَلَّ ُد ِِف ََن ِر ا ْْلَ ِحي ِم‬
ِ ‫ك من أَنْ َكر وََلي تَ ُكم أ َِْل الْوُّبي‬ ِ ِ
َْ َ ْ َ َ َ ْ َ َ ‫ت فَ َْ َذفْ تُهُ َو َك َذل‬ ُ ‫أُم ْر‬
He-asws said to it: ‘What is your name?’ It said, ‘My name is Noun’. He-asws said to it: ‘Why did
you withhold Yunus-as in your belly?’ It said to him-asws: ‘The Wilayah of your-asws (grand)
father-asws (Ali-asws) was presented to him-as, be he denied it, so he-as was withheld in my belly.
When he-as acknowledged with it, and complied, I was Commanded, so I threw him-as (on the
coast), and like that is the one who denies your-asws Wilayah, People-asws of the Household. He
would be eternally in the Fire of Al-Jaheem (a level of Hell)’.
‫اِا فَِإذَا َْْن ُن َعلَى الْوُّبِ َسا ِ ِِف ََْملِ ِس ِه‬

َ َ‫وِا فَ َحلَلْن‬ َ َ‫ال ُش ندوا أ َْعيُنَ ُك ْم فَ َش َد ْد ََن َِا فَتَ َكلَّ َم بِ َك ََلم ُثَّ ق‬
َ ‫ال ُحلن‬ َ َْ َ‫ال لَهُ نَ َع ْم ف‬ َ ‫ت َو َش ِه ْد‬
َ َْ َ‫ت ف‬ ِ َِّ ‫ال لَه َي عوُّب َد‬
َ ‫اَّلل أَ َس ْع‬ ْ َ َ ُ َ َْ َ‫ف‬
‫ف‬َ ‫صَر‬ ِ
َ ْ‫اَّلل َو ان‬
َّ ‫فَ َوَّد َعهُ َعْوُّب ُد‬
He-asws said to it: ‘O Abdullah-asws! Did you hear and witness?’ He said to him-asws, ‘Yes’. He-asws
said: ‘Tie up your eyes!’ We tied them. He-asws spoke with a speech, then said: ‘Untie them!’
We untied them, and behold, we were upon the rug in his-asws gathering. Abdullah bade
him-asws farewell and left.
‫ال قُ ْم‬
َ َ‫ت نَ َع ْم ق‬ ِ َ ‫ب أَ ْن تَع ِر‬
‫ال ِِل أَ ََل َُِت ن‬
َ َْ َ‫ت بِِه ف‬ ِ ِ َِّ ‫فَ ُْ ْلت لَه َي سيِ ِدي لَ َْ ْد رأَيت ِِف ي وِمي عجوُّباً و آمْنت بِِه فَ دى عوُّب َد‬
ُ ‫ك فَ ُْ ْل‬
َ ‫ف َذل‬ ْ ُ ‫اَّلل بْ َن ُع َمَر يُ ْؤم ُن ِبَا َآمْن‬ ْ َ ََ ُ َ َ َ َ ْ َ ُ ْ َ َ َُ ُ
‫ك‬ ِ ِ ‫فَاتَّوُّبِعه و م‬
َ َ‫ول ل‬
ُ ُْ َ‫اسَ ْع َما ي‬
ْ ‫اشه َو‬ َ َ ُْ
I said to him-asws, ‘O my Master-asws! I have seen a wonder during my day, and I believe in it.
Do you-asws view that Abdullah Bin Umar believes in what I have believed in?’ He-asws said:
‘Would you like to know that?’ I said, ‘Yes’. He-asws said: ‘Arise and follow him and walk with
him and listen to what he says to you’.
ِ ‫ك ِؤََل ِء قَوم ي توارثُو َن‬

‫الس ْحَر َكابِراً َع ْن َكابِر‬ ِ ِ ِِ ِ ِ ْ‫َّك لَو عرف‬
َ َ َ ْ َ ‫ال ِِل ِن‬
َ َ ََ ٌ ْ ُ َ َ ‫ت س ْحَر بَِن َعْوُّبد الْ ُمَِّلب لَ َما َكا َن َِ َذا ب َش ْيء ِِف نَ ْفس‬ ُ ‫فَتَوُّبِ ْعتُهُ ِِف الَِّ ِر ِيق َو َم َشْي‬
َ َْ َ‫ت َم َعهُ ف‬
.ً‫ول ََِّل َحْا‬ ِْ ‫ت أ ََّن‬
ُ ُْ َ‫اْل َم َام ََل ي‬ ِ ِ‫فَعِنْ َد ذَل‬
ُ ‫ك َعل ْم‬ َ
I followed him in the street and walked with him. He said to me, ‘If only you knew the sorcery
of the sons of Abdul Muttalib-as, this would not be anything within yourself. They are a people
Page 195 of 296

who are inheriting the sorcery, and elder from an elder’. During that I knew that the Imam-asws
was not saying except the truth’’.345
345
Page 196 of 296

‫ أنواع املسوخ و أحكامها و علل مسخها‬5 ‫ابب‬
CHAPTER 5 – TYPES OF MORPHED (CREATURES) AND THEIR

RULINGS AND REASONS FOR THEIR BEING MORPHED
‫ْي بْ ِن َعلِ ِي بْ ِن ُع َمَر‬
ِ ْ ‫اعيل الْ َعلَ ِو ِي َع ْن َعلِ ِي بْ ِن ا ْْلُس‬
َ
ِ ِ
َ َ‫َْحَ َد بْ ِن ْس‬ ْ ‫وِف َع ْن ُُمَ َّم ِد بْ ِن أ‬ ِِ ‫اَّللِ الْ ُك‬
َّ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن ُُمَ َّم ِد بْ ِن أَِِب َعْوُّب ِد‬
ْ ‫ َع ْن َعلِ ِي بْ ِن أ‬،‫ الْعِلَ ُل‬-1
‫نب َو‬ ‫يل َو الد ن‬ ِ َ َ‫وسى بْ ِن َج ْع َف ِر بْ ِن ُُمَ َّمد ع ق‬ ِِ ِ َ َ‫ْي بْ ِن َعلِ ِي بْ ِن أَِِب طَالِب ق‬ ِ ْ ‫بْ ِن َعلِ ِي بْ ِن ا ْْلُس‬
ُ ‫وخ ثَََلثَةَ َع َشَر الْف‬
ُ ‫ الْ ُم ُس‬:‫ال‬ َ ‫ال َحدَّثَنَا َعل ني بْ ُن َج ْع َفر َع ْن أَخيه ُم‬ َ
‫ي َو الْ َوطْ َوا ُ َو الْ ِْ ْرُد َو ا ْْلِْن ِز ُير َو النزََِرةُ َو ُس َهْي ٌل‬ ِ
‫ر‬ ِ
‫ْل‬ ْ ‫ا‬ ‫و‬ ‫وص‬
‫ن َ َْ ُ ُ َ ْ ُ ُ َ ن‬ ‫م‬ ‫نع‬ ‫د‬ ‫ال‬ ‫و‬ ‫وت‬ ‫وُّب‬ ‫ك‬
َ ‫ن‬ ‫ع‬ْ‫ل‬ ‫ا‬ ‫و‬ ‫َّب‬ ‫الض‬ ‫و‬
َ ُ ‫ب َو الْ َعَْر‬
‫ب‬ ُ َ‫ْاْل َْرن‬
(The book) ‘Al Ilal’ – from Ali Bin Ahmad Bin Muhammad Bin Abu Abdullah Al Kufy, from Muhammad Bin Ahmad
Bin Ismail Al Alawy, from Ali Bin Al Husayn Bin Ali Bin Umar Bin Ali Bin Al Husayn Bin Ali Bin Abu Talib who said,‘
‘It is narrated to us by Ali son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws Bin
Muhammad-asws having said: ‘The morphed are thirteen – the Elephant, and the Bear, and the
Rabbit, and the Scorpion, and the Lizard, and the Spider, and the Triop, and the Eel, and the
Bat, and the Monkey, and the Pig, and the Venus, and the Canopus’.
‫ب َم ْس ِخ َِ ُؤََل ِء‬ َِّ ‫ول‬

ُ َ‫اَّلل َما َكا َن َسوُّب‬
ِ ‫قِيل َي ابن رس‬
ُ َ َْ َ َ
It was said, ‘O son-asws of Rasool-Allah-saww! What was the reason for their being morphed?’
‫ت ْامَرأَةً قَ ِذ َرةً ََل‬

ِ َ‫ال ِ ََل نَ ْف ِس ِه و أ ََّما ْاْلَرنَب فَ َكان‬
ُ ْ َ َ ‫الر َج‬ ‫ع َرطْوُّباً َو ََل ََيبِساً َو أ ََّما الد ن‬
ِ ‫نب فَ َكا َن َر ُج ًَل ُم َؤنَّثاً يَ ْد ُعو‬ ِ
ُ ‫يل فَ َكا َن َر ُج ًَل َجوُّبَّاراً لُوطياً ََل يَ َد‬
ِ
ُ ‫ال أ ََّما الْف‬
َ َ‫ق‬
ِ ِ
‫َح ٌد‬
َ ‫ب فَ َكا َن َر ُج ًَل ََهَّازاً ََل يَ ْسلَ ُم مْنهُ أ‬ َ ‫تَ ْغتَ ِس ُل ِم ْن َحْيض َو ََل َغ ِْْي َذل‬
ُ ‫ك َو أ ََّما الْ َعَْر‬
He-asws said, ‘As for the elephant, it was a tyrannous man, a homosexual, neither leaving any
wet nor dry; and as for the bear, it was an effeminate man calling the man to himself; and as
for the rabbit, it was a dirty woman not washing from menstruation nor other than that; and
as for the scorpion, it was a gossiping man, no one was safe from him.
‫َحوُّبَّ ِة‬
ِ ‫نعموص فَ َكا َن رج ًَل ََّنَّاماً ي َِْع بْي ْاْل‬
َ َْ ُ َ َُ ُ ُ ْ ‫ت َزْو َج َها َو أ ََّما الد‬
ِ َ‫َّب فَ َكا َن رج ًَل أ َْعرابِياً يس ِر ُق ا ْْل َّجاج ِبِِحجنِ ِه و أ ََّما الْعنْ َكوُّبوت فَ َكان‬
ْ ‫ت ْامَرأَةً َس َحَر‬ ُ ُ َ َ َْ َ ُ َْ َ َُ ‫َو أ ََّما الض ن‬
ِ‫ال علَى ح ََلئِلِه‬ ِ ‫ب‬ ِ ‫اْلِ ِر ن‬
َ َ َ ‫الر َج‬ ُ ‫ي فَ َكا َن َر ُج ًَل َدينواثً َُْيل‬ ْ ‫َو أ ََّما‬
And as for the lizard, it was a Bedouin man stealing from the pilgrims with his hooked stick;
and as for the spider, it was a woman who had enchanted her husband (with sorcery); and as
for the triop, it was a gossiping man cutting off (relations) between the beloved ones; and as
for the eel, it was a cuckold man pulling the men to his wives.
َ‫ْي َس َلُوا الْ َمائِ َدة‬ ِ ِ ‫السوُّب‬ ِ ِ ُ‫ب ِم ْن ُرء‬

َ ‫اْلَنَا ِز ُير فَالن‬
َ ‫َّص َارى ح‬ ْ ‫ت َو أ ََّما‬ ْ َّ ‫ود ْاعتَ َد ْوا ِِف‬
ُ ‫َّخ ِل َو أ ََّما الَْْرَدةُ فَالْيَ ُه‬
ْ ‫وس الن‬ ِ
َ َ‫َو أ ََّما الْ َوطْ َوا ُ فَ َكا َن َر ُج ًَل َسارقاً يَ ْس ِر ُق النرط‬
ِ
ِ ‫وْلا أَش َّد ما َكانُوا تَك‬
ً‫ْذيوُّبا‬ َ َ َ ‫فَ َكانُوا بَ ْع َد نُُز‬
And as for the bat, it was a thieving man stealing from the tops of the palm trees; and as for
the monkey, it was the Jews who had transgressed regarding the Sabbath; and as for the pigs,
it was the Christian when they asked for the meal, so after it’s descended, they became
belying.
Page 197 of 296

ِ ِ‫ول النَّاس ِنَّه افْ ت‬ ِ َ ِِ ‫ت امرأًَة تُس َّمى ََن‬

ِ َّ ِ ِ
.‫وت‬
ُ ‫وت َو َم ُار‬ َ ُ ُ ُ ُ ُْ َ‫يد َو ِ َي الَِِّ ت‬
ُ ‫نت ِبَا َِ ُار‬ َ َ ْ َ‫َو أ ََّما ُس َهْي ٌل فَ َكا َن َر ُج ًَل َعشَّاراً َلْيَ َم ِن َو أ ََّما النزََِرةُ فَإِنَا َكان‬
And as for Venus, it was a tithe (10% religious tax collector) in Al Yemen; and as for the
Canopus, it was a woman named as Nadeed, and she is the one the people are saying, Harut
and Marut had been tempted by’’.346
‫بيان َل يدع رطوُّبا و َل َيبسا أي كان يَِ كل من يْدر عليه من الرجال و احملجن كمنَب العصا املعوجة قوله ع و ِي الِ ِخل يدل على أنه ُا اشتهر‬
.‫عند العامة و َل أصل له فما سيَِ ُممول على التْية كما مر‬
Explanation: ‘Neither leaving any wet nor dry’ – i.e. he used to have sex with every one from
the men he was able upon, and ‘Al Mihjan’ is a crooked stick (hooked). His-asws words: ‘And she
is the one’ etc. is based upon the it is from what is well known in the presence of the general
Muslims and there is no origin for it. So what I (Majlisi) shall be coming with it is carried upon
the Taqiyya (dissimulation) like what has already passed.
‫ال‬
َ َْ َ‫وخ ف‬ِ ‫اْلَ َس ِن ع َع ِن الْ ُم ُس‬ ْ َََ ‫ت أ‬ َ َ‫يل بْ ِن ِم ْهَرا َن َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن بْ ِن َز ْع ََل َن ق‬
ِ ِ ِِ ِ ِ ِ ِِ ِ
َ ‫ َع ْن أَبيه َع ْن َعل ِي بْ ِن بْ َراِ َيم َع ْن أَبيه َع ْن ْسَاع‬،‫ الْعلَ ُل‬-2
ِ َ‫ت ْاْلَرنَب ِْل ََِّنَا َكان‬
ِ ‫نب ِْلَنَّه َكا َن أ َْعرابِياً دينواثً و م ِسخ‬ ِ ِ ِ ِ ِ ِ
‫ت ْامَرأَةً َّتُو ُن‬ ُ ْ َ ُ َ َ َ ُ ‫يل فَِإنَّهُ َم ْس ٌخ َكا َن َملكاً َزََّنءً لُوطياً َو ُمس َخ الد ن‬ ُ ‫اثْنَا َع َشَر صنْفاً َو َْلَا علَ ٌل فََ ََّما الْف‬
‫َزْو َج َها َو ََل تَ ْغتَ ِس ُل ِم ْن َحْيض َو ََل َجنَابَة‬
(The book) ‘Al Ilal’ – from his father, from Ali Bin Ibrahim, from his father, from Ismail Bin Mihran, from
Muhammad Bin Al-Hassan Bin Za’lan who said,
‘I asked Abu Al-Hassan-asws about the morphed (creatures). He-asws said: ‘Twelve types, and
there are reasons for these. As for the elephant, it is morphed. It was an adulterous,
homosexual king; and the bear was morphed because it was a Bedouin cuckold; and the rabbit
was morphed because it was a woman betraying her husband and not washing from
menstruation nor sexual impurity.
ِ ُِ‫ت امرأَةً ف‬
ِ ِ ِ ِ ِ ِ ِ ‫وق ُتُُور الن‬ ِ ِ
‫وت َو أ ََّما‬
ُ ‫وت َو َم ُار‬ َ َ ْ َ‫َّاس َو ُمس َخ ُس َهْي ٌل ْلَنَّهُ َكا َن َعشَّاراً َِلْيَ َم ِن َو ُمس َخت النزََِرةُ ْل ََِّنَا َكان‬
ُ ‫نت ِبَا َِ ُار‬ َ ُ ‫َو ُمس َخ الْ َوطْ َوا ُ ْلَنَّهُ َكا َن يَ ُس‬
ِ ‫السوُّب‬
ْ َّ ‫يل ْاعتَ َد ْوا ِِف‬
ِ ِ ِ َّ ِ ِ ْ ‫الْ ِْرَدةُ و‬
‫ت‬ َ ‫اْلَنَاز ُير فَإِنُ ْم قَ ْوٌم م ْن بَِن ْسَرائ‬ َ َ
And the bat was morphed because he was stealing people’s dates; and Canopus was morphed
because he was a tithe (10% religious tax) collector in Al Yemen; and the Venus was morphed
because she was a woman whom Harut and Marut had been tempted by; and as for the
monkeys and the pigs, they were a people from the children of Israel who had transgressed
regarding the Sabbath.
ِ ِ ‫ت الْمائِ َدةُ علَى ِعيسى ع ََل ي ؤِمنوا بِِه فَتاِوا فَوقَع‬ ِ ِ ِ‫َّب فَ ِفرقَةٌ ِمن ب ِن ِسرائ‬ ‫َو أ ََّما ا ْْلِ ِر ن‬
ُ‫ب فَِإنَّه‬
ُ ‫ت ف ْرقَةٌ ِِف الْوُّبَ ْح ِر َو ف ْرقَةٌ ِِف الََِْب َو أ ََّما الْ َعَْر‬
ْ ََ َُ ُ ُْ ْ َ َ َ َ‫ْي نََزل‬ َ ‫يل ح‬ َ َ ْ َ ْ ْ ‫ي َو الض ن‬
.‫ور فَ َكا َن َْلَّاماً يَ ْس ِر ُق ِِف الْ ِم َيز ِان‬
ُ ُ‫َكا َن َر ُج ًَل ََّنَّاماً َو أ ََّما النزنْوُّب‬
And as for the eel and the lizard, it was a sect from the children of Israel when the meal had
descended unto Isa-as, they did not believe in it, so they wandered. A sect fell into the sea and
346
Page 198 of 296

a sect in the land. And as for the scorpion, it was a gossiping man; and as for the wasp, it was
a meat seller stealing in the scale’’.347
‫بيان مسخ أصحاب السوُّبت خنازير ْالف لظاِر اْلية و ما مر أصوب و ُيكن اْلمع ِبن التعوُّبْي ِف اْلية َلْردة لكون أكثرِم مسخوا ِبا و أما‬
‫أص حاب املائدة فيمكن أن يكون فيهم أيضا خنازير َل يذكر ِف ِذا اْلَب و سائر اَلختَلفات ِف تلك اْلخوُّبار ُيكن ْحل بعضها على التْية و بعضها‬
.‫على تعدد وقوع املسخ‬
Explanation: Morphing of companions (violators) of the Sabbath into pigs opposes the
apparent of the Verse, and what has passed is more correct, and it is possible to combine that
the expression in the Verse with the monkey for most of them having been morphed due to it.
And as for the companions (deniers) of the meal, it is possible that there would be pigs among
them as well, not having been mentioned in this Hadeeth, and rest of the differences in these
Ahadeeth, it is possible to carry some of these based upon the Taqiyyah (dissimulation), and
some of these upon the number of occurrences of the morphing.
‫َّاش‬
ُ ‫ َكا َن ا ْْلُف‬:‫ال‬
َ َ‫َا ع أَنَّهُ ق‬ َ ‫الر‬ِ ‫اَّلل َع ْن َعوُّبَّ ِاد بْ ِن ُسلَْي َما َن َع ْن ُُمَ َّم ِد بْ ِن ُسلَْي َما َن الدَّيْلَ ِم ِي َع ِن‬
َِّ ‫اَّلل الْوَّر ِاق عن سع ِد ب ِن عوُّب ِد‬
ِ ِ ِ
ْ َ ْ ْ َ ْ َ َ َّ ‫ َع ْن َعل ِي بْ ِن َعْوُّبد‬،‫ الْعلَ ُل‬-3
ِ
ً‫اَّللُ َعَّز َو َج َّل َعلَْي ِه ْم فَ َم َس َخ ُه ْم فََْرا‬ ِ ِ ِ ِ ِ
َّ ‫ب‬ َ ‫اَّللُ َعَّز َو َج َّل ُخفَّاشاً َو َّن الْ َفََْر َكا َن سْوُّبِاً م َن الْيَ ُهود َغض‬ َّ ‫ََّرةً َْلَا فَ َم َس َخ َها‬
َ ‫ت‬
ْ ‫ْامَرأَةً َس َحَر‬
(The book) ‘Al Ilal’ – from Ali Bin Abdullah Al Warraq, from Sa’ad Bin Abdullah, from Abbad Bin Suleyman, from
Muhammad Bin Suleyman al Daylami,
‘From Al-Reza-asws having said: ‘The bat was a woman who had cast a spell on a co-wife of
hers, so Allah-azwj Mighty and Majestic Morphed her into a bat; and the rats were a tribe from
the Jews. Allah-azwj Mighty and Majestic was Wrathful upon them, so He-azwj Morphed them
into rats.
‫صلِي‬ ِ ِ ِ ِ ِ ِ ِ ِ ِ ْ ‫اَّلل عَّز و جل ب عوَاً و ِ َّن الْ َْملَةَ ِِي ِمن‬ ِ ِ ِ ‫و ِ َّن الْوُّبعوض َكا َن رج ًَل يسته ِز‬
َ ‫اْلَ َسد َو َّن نَوُّبياً م ْن أَنْوُّبيَاء بَِن ْسَرائ‬
َ ُ‫يل َكا َن قَائماً ي‬ َ َ ْ َ ُ َ َ َ َ َ َُّ ُ‫ئ َْْلَنْوُّبيَاء فَ َم َس َخه‬ُ َْْ َ ُ َ َ َُ َ
‫اَّللُ َعَّز َو َج َّل قَ ْملَ ًة‬ ِ ِ ِ
َّ ُ‫ِح م ْن َم َكانه َح ََّّت َم َس َخه‬
‫ر‬ ‫ب‬ ‫ا‬ ‫م‬ ‫ف‬ ِ
‫ه‬ ِ
‫ه‬ ‫ج‬‫و‬ ِ
‫ِف‬ ‫ح‬َ‫ل‬‫ك‬ْ ‫ي‬ ‫و‬ ِ
‫ه‬ ِ
‫ب‬ ُ
‫أ‬‫ز‬‫ه‬ ‫ي‬ ‫ل‬‫ع‬ ‫ج‬ ‫ف‬ ‫يل‬ِ‫ائ‬
‫ر‬ ‫س‬ ِ ‫ن‬ِ ‫ب‬ ِ
‫اء‬ ‫ه‬‫ف‬ ‫س‬ ‫ن‬‫م‬ِ ‫يه‬ ِ
‫ف‬ ‫س‬ ِ
‫ه‬ ‫ي‬َ‫ل‬ِ ‫ل‬‫وُّب‬ ‫َق‬
ْ ‫أ‬ ‫ذ‬
ْ ِ
َ َ ََ ْ َ ُ َ َ ََْ َ َ َ َ َ َْ َ َ َُ ْ ٌ َ ْ َ َ
And the mosquito was a man mocking the Prophets-as, so Allah-azwj Mighty and Majestic
Morphed him into a mosquito; and the lice, it is from the envy, and that a Prophet-as from the
Prophets-as of the children of Israel was standing praying Salat when a foolish one from the
foolish one of the children of Israel came to him-as. He went on to ridicule him and scowling
in his-as face. He had not departed from his place until Allah -azwj Mighty and Majestic had
Morphed him as a louse.
ِ ِ ِ ِ ِ ِ ِ ‫و ِ َّن الْوز َ َكا َن ِسوُّبِاً ِمن أ‬

‫اَّللُ َعَّز َو َج َّل‬
َّ ‫ب‬ َ ‫اَّللُ أ َْوَزاغاً َو أ ََّما الْ َعنْ َْاءُ فمن ثفَم َّم ْنَ َغض‬ ُ ‫يل يَ ُسوُّبنو َن أ َْوََل َد ْاْلَنْوُّبِيَاء َو يُوُّبْغ‬
َّ ‫ضوَِنُْم فَ َم َس َخ ُه ُم‬ َ ‫َسوُّبَا بَِن ْسَرائ‬ْ ْ ْ ََ َ
ِ.‫اَّللِ و نَِْمتِه‬ َّ ‫ب‬ِ‫ض‬ ‫غ‬ ‫ن‬ ِ
‫م‬ ِ
‫َّلل‬
َّ ِ
َ ‫ذ‬
ُ ‫و‬‫ع‬ ‫ن‬ ‫ف‬ ‫ة‬َ‫ل‬‫ث‬ ‫م‬ ‫ه‬َ‫ل‬‫ع‬ ‫ج‬ ‫و‬ ‫ه‬ ‫خ‬ ‫س‬ ‫م‬ ‫ف‬ ِ
‫ه‬ ‫ي‬َ‫ل‬‫ع‬
َ َ ََ ْ ُ ََ ً ُ َ ُ َ َ َ ُ َ َ َ َ ْ َ
And the lizard was a tribe from the tribes of the children of Israel reviling children of the
Prophets and hating them. So Allah-azwj Morphed them as lizards; and as for the Phoenix, it is
from the Wrath of Allah-azwj Mighty and Majestic upon it. He-azwj Morphed it and Made it to
347
Page 199 of 296

resemblance, so we seek Refuge with Allah-azwj from the Wrath of Allah-azwj and His-azwj
Vengeance’’.348
‫اب َع ْن َعلِ ِي بْ ِن‬

ِ ََِّ‫اْل‬ ْ ‫ْي بْ ِن أَِِب‬ ِ ْ ‫َْحَ َد بْ ِن َْيَي َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
َ َ ْ ‫اجيلَ َويِْه َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن ُُمَ َّم ِد بْ ِن أ‬
ِ ‫ عن ُُم َّم ِد ب ِن علِي م‬،‫ و الْعِلَل‬،‫اسن‬
َ َ ْ َ ْ َ ُ َ ُ ‫ الْ َم َح‬-4
ِ
‫َّاش‬
ُ ‫اْلُف‬ ْ ‫آد َم ثَََلثَةَ َع َشَر ِصنْفاً ِمنْ ُه ُم الْ َِْرَدةُ َو ا ْْلَنَا ِز ُير َو‬َ ‫وخ م ْن بَِن‬
ِ ‫ الْمس‬:‫ال‬ ِِ
ُ ُ ُ َ َ‫اَّلل َع ْن أَبِيه َع ْن َجده ع ق‬
ِ َِّ ‫أَسوُّبا عن علِ ِي ب ِن جع َفر عن مغِْيةَ عن أَِِب عوُّب ِد‬
َْ ْ َ َ ُ ْ َ ْ َ ْ َ ْ َ َ ْ
ِ ِ ‫َّب و الد ن‬
ُ ُ ْ َ َ َُ َ ‫وص َو ا ْْل ِر ُ َ َ َ ُ َ ُ َ ْ ٌ َ ُْ ُ َ ن‬
‫وت‬ ‫وُّب‬ ‫ك‬
َ ‫ن‬ ‫ع‬ْ‫ل‬ ‫ا‬ ‫و‬ ‫ة‬‫ر‬ ِ ‫ز‬‫ال‬ ‫و‬ ‫ذ‬
ٌ ‫ف‬ ‫ن‬ ‫ق‬ ‫و‬ ‫ل‬ ‫ي‬ ‫ه‬ ‫س‬ ‫و‬ ‫ب‬ ‫ر‬ ْ ‫ع‬ْ‫ل‬ ‫ا‬ ‫و‬ ‫يث‬ ُ ‫نع ُم‬ْ ‫يل َو الد‬
ُ ‫نب َو الْف‬ َ ‫َو الض ن‬
(The books) ‘Al Mahasin’, and ‘Al Ilal’ – From Muhammad in Ali Majaylawiya, from Muhammad Bin Yahya, from
Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ali Bin Asbat, from
Ali Bin Ja;far, from Mugheira,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘The
morphed ones from the children of Adam-as are of thirteen types. From them are the
monkeys, and the pigs, and the bats, and the lizards, and the bears, and the elephants, and
the triops, and the eels, and the scorpions, and Canopus, and hedgehogs, and the Venus, and
the spiders.
ْ ‫اَّللُ َعَّز َو َج َّل قَِرَدةً َو أ ََّما‬

‫اْلَنَا ِز ُير فَ َكانُوا قَ ْوماً ِم ْن بَِن‬ َّ ‫ادوا ا ْْلِيتَا َن فَ َم َس َخ ُه ُم‬
ُ‫ص‬
ِ َّ ‫اط ِئ الْوُّبح ِر ْاعتَ َدوا ِِف‬
َ َ‫السْوُّبت ف‬ ْ َْ
ِ ‫فََ ََّما الْ ِْردةُ فَ َكانُوا قَوماً ي نْ ِزلُو َن ب لْ َدةً علَى َش‬
َ َ َ ْ ََ
‫اَّللُ َعَّز َو َج َّل َخنَا ِز َير‬
َّ ‫يسى ابْ ُن َم ْرَميَ ع فَ َم َس َخ ُه ُم‬ ِ ‫ِسرائِيل دعا علَي ِهم‬
‫ع‬
َ ْ ْ َ َ َ َ َْ
As for the monkeys, they were a people dwelling in a city at the banks of the sea. They
transgressed regarding the Sabbath. They caught the fish, so Allah-azwj Mighty and Majestic
Morphed them into monkeys. As for the pigs, they were a people from the children of Israel.
Isa Bin Maryam-as had supplicated against them, so Allah-azwj Mighty and Majestic Morphed
them as pigs.
ِ ‫ع َع ْن قَ ْت ِل َم ْن َمَّر بِِه ِم َن الن‬

‫َّاس‬ ُ ‫َّب فَ َكا َن أ َْعَرابِياً بَ َد ِوَيً ََل يَِر‬
‫اَّللُ َعَّز َو َج َّل ُخفَّاشاً َو أ ََّما الض ن‬
َّ ‫ََّرة َْلَا فَ َس َحَرْتَا فَ َم َس َخ َها‬
َ ‫ت ْامَرأَةً َم َع‬ِ َ‫و أ ََّما ا ْْلُفَّاش فَ َكان‬
ُ َ
‫َوُّب ًا‬
َ َّ َ َ ََّ َُّ ُ َ َ َ َ‫ف‬
‫ل‬ ‫ج‬ ‫و‬ ‫ز‬‫ع‬ ‫اَّلل‬ ‫ه‬ ‫خ‬ ‫س‬ ‫م‬
And as for the bats, it was a woman with a co-wife She cast a spell on her, so Allah-azwj Mighty
and Majestic Morphed her as a bat. And as for the lizard, it was a Bedouin in a valley, not
caring about killing the one from the people passing by him. Allah-azwj Mighty and Majestic
Morphed it as a lizard.
َّ ُ‫ع ِم ْن َش ْيء فَ َم َس َخه‬ ِ َّ ُ‫يل فَ َكا َن َر ُج ًَل يَنْ ِك ُح الْوُّبَ َهائِ َم فَ َم َس َخه‬ ِ
‫اَّللُ َعَّز َو َج َّل‬ ُ ‫وص فَ َكا َن َر ُج ًَل َزِانَ الْ َف ْرِج ََل يَِر‬
ُ ‫نع ُم‬
ْ ‫اَّللُ َعَّز َو َج َّل ف ًيَل َو أ ََّما الد‬ ُ ‫َو أ ََّما الْف‬
ً‫ُد ْع ُموصا‬
And as for the elephant, it was a man committing bestiality, so Allah-azwj Mighty and Majestic
Morphed him as an elephant. And as for the triop, he was an adulterous man of the private
parts, not caring of anything, so Allah-azwj Mighty and Majestic Morphed him as a triop.
ِ
‫نب فَ َكا َن َر ُج ًَل‬
‫اَّللُ َعَّز َو َج َّل َعَْرًَ َو أ ََّما الد ن‬ ُ ‫اَّللُ َعَّز َو َج َّل ج ِريثاً َو أ ََّما الْ َعَْر‬
َّ ُ‫ب فَ َكا َن َر ُج ًَل ََهَّازاً لَ َّمازاً فَ َم َس َخه‬ ُ ‫َو أ ََّما ا ْْلِ ِر‬
َّ ُ‫يث فَ َكا َن َر ُج ًَل ََّنَّاماً فَ َم َس َخه‬
ًَ‫اَّللُ َعَّز َو َج َّل ُد‬
َّ ُ‫اج فَ َم َس َخه‬ ْ ‫يَ ْس ِر ُق‬
َّ َ‫اْل‬
348
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And as for the eel, it was a gossiping man, so Allah-azwj Mighty and Majestic as an eel. And for
the scorpion, it was a slanderer defamer man, so Allah-azwj Mighty and Majestic Morphed him
as a scorpion. And as for the bear, it was a man stealing from the pilgrims, so Allah-azwj Mighty
and Majestic Morphed him as a bear.
‫اَّللُ َعَّز‬
َّ ‫وت فَ َم َس َخ َها‬ ِ َ‫ت امرأَةً فُتِن‬
ِ َّ ُ‫ب ِم َكاس فَ َم َس َخه‬ ِ ً‫و أ ََّما ال نسهيل فَ َكا َن رج ًَل عشَّارا‬
ُ ‫وت َو َم ُار‬
ُ ‫ت ِبَا َِ ُار‬
ْ َ ْ َ‫اَّللُ َعَّز َو َج َّل ُس َهْي ًَل َو أ ََّما النزََِرةُ فَ َكان‬ َ ‫صاح‬
َ َ َُ ُ َْ َ
‫َو َج َّل ُزََِرًة‬
And as for the Canopus, it was a tithe (10% religious tax) collector, a toll man, so Allah -azwj
Mighty and Majestic Morphed him as Canopus. And as for the Venus, it was a woman Harut
and Marut had been tempted by her, so Allah-azwj Mighty and Majestic Morphed as Venus.
‫اَّللُ َعَّز‬ َّ ‫اصيَةً لَِزْوِج َها ُم َولِيَةً َعنْهُ فَ َم َس َخ َها‬

َّ ُ‫اَّللُ عََّز َو َج َّل َعنْ َكوُّبُواتً َو أ ََّما الْ ُْنْ ُف ُذ فَ َكا َن َر ُج ًَل َسيِ َئ ا ْْلُلُ ِق فَ َم َس َخه‬ ِ ‫ت امرأَةً سيََِةَ ا ْْلُلُ ِق ع‬
َ
ِ
َ َ ْ َ‫وت فَ َكان‬
ُ ُ‫َو أ ََّما الْ َعنْ َكوُّب‬
.ً‫َو َج َّل قُْن ُفذا‬
And as for the spider, it was a woman of evil manners, disobedient to her husband, turning
away from him, so Allah-azwj Mighty and Majestic Morphed her as a spider. And as for the
hedgehog, it was a man of evil manners, so Allah-azwj Mighty and Majestic Morphed him as a
hedgehog’’.349
‫َْحَ َد بْ ِن َس ْع َد َويِْه الََْْبَد ِع ِي َع ْن أَِِب ُُمَ َّمد َزَك ِرََّي بْ ِن َْي ََي بْ ِن ُعوُّبَْيد الْ َعَِّا ِر َع ِن الْ َْ ََلنِ ِس ِي‬
ْ ‫َس َوا ِر ِي َع ْن َم ِك ِي بْ ِن أ‬ َِّ ‫ عن علِ ِي ب ِن عوُّب ِد‬،‫ و الْعِلَل‬،‫ الْمجالِس‬5
ْ ‫اَّلل ْاْل‬ َْ ْ َ ْ َ ُ َ ُ َ َ
:‫ال‬َ َ‫اَّللِ ْاْل َُويْ ِس ِي َع ْن َعل ِي بْن َج ْع َفر َع ْن ُم َعتب َم ْوََل َج ْع َفر َع ْن َج ْع َفر بْن ُُمَ َّمد َع ْن أَبيه َع ْن َجده عَ ْن َعل ِي بْن أَِب طَالب ع ق‬
ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ َّ ‫َع ْن َعْوُّب ِد الْ َع ِزي ِز بْ ِن َعوُّبْ ِد‬
ِ ِ ‫ال ِم ثَََلثَةَ عشر الد ن‬ ِ ‫اَّللِ ص َع ِن الْ ُم ُس‬
‫ب‬ُ ‫وصَ َو الْ َعَْر‬ ُ ‫نع ُم‬ ْ ‫َّب َو الْ َوطْ َوا ُ َو الدعموس ثالد‬ ‫يث َو الض ن‬ ُ ‫يل َو ا ْْلِْن ِز ُير َو الْْ ْرُد َو ا ْْلِ ِر‬
ُ ‫نب َو الْف‬ ََ َ ْ ُ َ َ‫وخ ق‬ َّ ‫ول‬ ُ ‫ُسَِ َل َر ُس‬
‫ب َو ُزََِرةُ َو ُس َهْي ٌل‬ُ َ‫وت َو ْاْل َْرن‬ ُ ُ‫َو الْ َعنْ َكوُّب‬
(The books) ‘Al Majaalis’ and ‘Al Ilal’ – from Ali Bin Abdullah Al Aswary, from Makky Bin Ahmad Bin Sa’dawiya Al
Bardaie, from Abu Muhammad Zakariya Bin Yahya Bin Ubeyd Al Attar, from Al Qalanasy, from Abdul Aziz Bin
Abdullah Al Uweysi,
‘From Ali son of Ja’far-asws, from Moattab a slave of Ja’far-asws Bin Muhammad-asws, from his-asws
father-asws, from his-asws grandfather-asws, from Ali Bin Abu Talib-asws having said: ‘Rasool-
Allah-saww was asked about the morphed (creatures). He-saww said: ‘They are thirteen – the
bear, and the elephants, and the pig, and the monkey, and the eel, and the lizard, and the
bat, and the triop, and the scorpion, and the spider, and the rabbit, and Venus ad Canopus’.
‫ب َم ْس ِخ ِه ْم‬ َِّ ‫ول‬ ِ

ُ َ‫اَّلل َما َكا َن َسوُّب‬ َ ‫يل ََي َر ُس‬
َ َْ‫ف‬
It was said, ‘O Rasool-Allah-saww! What was the cause of their being morphed?’
ِْ ‫ال ِ ََل نَ ْف ِس ِه و أ ََّما‬ ‫ع َرطْوُّباً َو ََل ََيبِساً َو أ ََّما الد ن‬ ِ ِ

َ َ‫اْلْن ِز ُير فَ َْ ْوُم ن‬
‫ص َارى َس َلُوا َرَِّبُ ْم َعَّز‬ َ ِ ‫نب فَ َكا َن َر ُج ًَل ُم َؤنَّثاً يَ ْد ُعو‬
َ ‫الر َج‬ ُ ‫يل فَ َكا َن َر ُج ًَل لُوطياً ََل يَ َد‬
ُ ‫ال أ ََّما الْف‬
َ َ‫ق‬
ِ ‫و ج َّل ِنْز َال الْمائِ َدةِ علَي ِهم فَلَ َّما نَزلَت علَي ِهم َكانُوا أَش َّد ُك ْفراً و أَش َّد تَك‬
ً‫ْذيوُّبا‬ َ َ َ ْ َْ ْ َ ْ َْ َ َ َ َ
He-saww said: ‘As for the elephant, it was a homosexual man, neither leaving any wet nor dry;
and as for the bear, it was an effeminate man calling the man to himself; and as for the pigs,
349
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it was a group of Christians. They had asked their Lord-azwj Mighty and Majestic to Send down
the meal unto them. When it descended unto them, they were severest of the denial and
severest of belying.
‫اج ِبِِ ْح َجنِ ِه َو أ ََّما الْ َوطْ َوا ُ فَ َكا َن‬ ‫ال ِ ََل أ َِْلِ ِه َو أ ََّما الض ن‬
َّ َ‫َّب فَ َكا َن أ َْعَرابِياً يَ ْس ِر ُق ا ْْل‬ ِ ‫يث فَ َكا َن َدينواثً يَ ْد ُعو‬
َ ‫الر َج‬ ُ ‫ت َو أ ََّما ا ْْلِ ِر‬
ِ ‫السوُّب‬ ِ
ْ َّ ‫َو أ ََّما الَْْرَدةُ فَ َْ ْوٌم ْاعتَ َد ْوا ِِف‬
‫َحوُّبَّ ِة‬
ِ ‫نعموص فَ َكا َن ََّنَّاماً ي َف ِر ُق بْي ْاْل‬
َ َْ ُ ُ ُ ْ ‫َّخ ِل َو أ ََّما الد‬ ِ ُ‫يَ ْس ِر ُق الثِ َم َار ِم ْن ُرء‬
ْ ‫وس الن‬
And as for the monkey, they were a group who had transgressed regarding the Sabbath; and
as for the eel, it was a cuckold calling the men to his wives; and as for the lizard, it was a
Bedouin stealing from the pilgrims with his hooked stick; and as for the bat, it was fruit stealer
from the top of the palm trees; and as for the triop, it was a gossiper causing separation
between the beloved ones.
‫ت ْامَرأًَة ََل تََِّ َّهُر ِم ْن َحْيض‬

ِ َ‫ت َزوجها و أََّما ْاْلَرنَب فَ َكان‬ ِ ِِ ِ
ُ ْ َ َ َ ْ ْ ‫وت فَ َكانَت ْامَرأًَة َس َحَر‬ َ ‫ب فَ َكا َن َر ُج ًَل لَ َّذاعاً ََل يَ ْسلَ ُم َعلَى ل َسانه أ‬
ُ ُ‫َح ٌد َو أ ََّما الْ َعْن َكوُّب‬ ُ ‫َو أ ََّما الْ َعَْر‬
‫َو ََل َغ ِْْيِه‬
And as for the scorpion, it was a defamer man, no one was safe from his tongue; and as for
the spider, it was a woman who had cast a spell on her husband; and as for the rabbit, it was
a woman neither cleansing from menstruation, nor anything else.
ِ ُِ‫وك ب ِن ِسرائِيل و ِِي الَِِّ ف‬

ِ ِ ِ َ‫ت امرأًَة نَصرانِيَّةً و َكان‬
‫اسُ َها‬
ْ ‫وت َو َكا َن‬
ُ ‫نت ِبَا َِ ُار‬
َ ْ َ َ ْ َ ْ ِ َ‫َو أ ََّما ُس َهْي ٌل فَ َكا َن َعشَّاراً َِلْيَ َم ِن َو أ ََّما النزََِرةُ فَ َكان‬
َ َ َ َ ْ َ ُ‫ت لوُّبَ ْعض ُمل‬
ُ ِِ ‫َّاس يَ ُْولُو َن ََن‬
.‫يد‬ ِ
ُ ‫يل َو الن‬ َ ِ‫ََن‬
And as for Canopus, it was a tithe (10% religious tax) collector in Al Yemen; and as for the
Venus, it was a Christian woman, and she was for a one of the kings of the children of Israel,
and she is the one who Harut and Marut were tempted by, and her name was Naheel, and
the people are saying, Naheed’’.350
‫قال الصدوق رَي هللا عنه ِن الناس يغلِون ِف الزِرة و سهيل و يْولون ِِنما كوكوُّبان و ليسا كما يْولون و لكنهما دابتان من دواب الوُّبحر سيا‬
‫بكوكوُّبْي كما سي اْلمل و الثور و السرطان و اْلسد و العْرب و اْلوت و اْلدي و ِذه حيواَنت سيت على أساء الكواكب‬
Note: Al-Sadouq, may Allah-azwj be Pleased with him, said, ‘The people are mistaken regarding
the Venus and Canopus, and they are saying these are two stars (planets), and they aren’t like
what they are saying, but these are two creatures from the creatures of the sea. They have
been named as two stars like what the Aries, and the Taurus, and the Cancer, and the Leo,
and the Scorpio, and the Pisces, and the Capricorn, and these are animals, named upon names
of the planets.
‫و كذلك الزِرة و سهيل و َِّنا غلط الناس فيهما دون غْيَها لتعذر مشا ِدتما و النظر ِليهما ْلِنما من الوُّبحر املِيف َلدنيا ِبيث َل توُّبلغه سفينة و‬
‫َل تعمل فيه حيلة‬
And like that are the Venus and Canopus. And rather, the people are mistaken regarding them
besides others due to the inability to witness (observe) them, and the looking at them, because
350
Page 202 of 296

these two are from the sea circling world whereby neither can a ship reach it nor any means
would work in it.
‫و ما كان هللا عز و جل ليمسخ العصاة أنوارا مضيَة فيوُّبْيهما ما بْيت اْلرض و السماء و املسوخ َل توُّبق أكثر من ثَلثة أَيم حَّت ماتت و ِذه اْليواَنت‬
‫الِ تسمى املسوخ فاملسوخية ْلا اسم مستعار َمازي بل ِي مثل املسوخ الِ حرم هللا تعاَل أكل ْلومها ملا فيه من املضار‬
And it was for Allah-azwj Mighty and Majestic to Morph the disobedient as illuminating lights
and Make them remain for as long as the earth the sky remain, and the morphed one does
not remain more than three days until it dies, and these creatures which are named as the
morphed ones, so the morphing for it is metaphorical alias name. But it is like the morphed
one which Allah-azwj the Exalted has Prohibited to eat their meats, due to what is in it from the
harms’.
َّ ‫اَّللُ َعَّز َو َج َّل َع ْن أَ ْك ِل الْ َمثُلَ ِة لِ َكْي ََل يُنْتَ َف َع ِِبَا َو ََل يُ ْستَ َخ‬
.‫ف بِ ُع ُْوبَتِ ِه‬ َّ ‫ال أَبُو َج ْع َفر الْوُّبَاقُِر ع َِنَى‬
َ َ‫َو ق‬
And Abu Ja’far Al-Baqir-asws said; ‘Allah-azwj Mighty and Majestic Prohibited from eating the
resembling one lest it is benefitted with, and His-azwj Punishment would be taken lightly’’.
‫ول ِِف ُس َهْيل َو‬ َّ ِ ‫ي الْ ُك‬

ُ ُْ َ‫وِف ي‬ َّ ‫َس ِد‬ ِ ْ ‫ت أ َََ ا ْْلُس‬
َ ‫ْي ُُمَ َّم َد بْ َن َج ْع َفر ْاْل‬ َ
ِ َ َ‫ين ق‬
ُ ‫ َس ْع‬:‫ال‬ ِِ ‫ َع ْن ُُمَ َّم ِد بْ ِن َعلِ ِي بْ ِن بَشَّار الْ َْ ْزِو‬،‫ الْعِلَ ُل‬6
ْ ‫ين َع ِن الْ ُمظََّف ِر بْ ِن أ‬
ِِ ‫َْحَ َد الْ َْ ْزِو‬
ِ َ‫ان الْم ْذ ُكور ِان ِِف أَصن‬ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ ِ َّ ِ
‫وخ َو‬
ِ ‫اف الْ ُم ُس‬ ْ َ َ ‫ُزََِرةَ ِنُ َما َدابَّتَان م ْن َد َواب الْوُّبَ ْح ِر الْ ُمِيف َلدننْيَا ِِف َم ْوَع ََل تَوُّبْلُغُهُ َسفينَةٌ َو ََل تَ ْع َم ُل فيه حيلَةٌ َو َُهَا الْ َم ْس َخ‬
ِ‫ان بِس َهْيل و النزَِرة‬ ِ ِ َّ
َ َ ُ َ‫ط َم ْن يَْز ُع ُم أَِنُ َما الْ َك ْوَكوُّبَان الْ َم ْعُروف‬ ُ َ‫يَ ْغل‬
(The book) ‘Al Ilal’ – From Muhammad Bin Ali Bin Bashar Al Qazwiny, from Al Muzaffar Bin Ahmad Al Qazwiny
who said,
‘I heard Abu Al-Hassan Muhammad Bin Ja’far Al-Asady Al-Kufy saying regarding Canopus and
Venus, ‘These are two animals from the animals of the sea circling the world in a place, neither
can a ship reach it, nor can any means work in it, and these are two morphed, the mentioned
among the types of morphed ones, and he is mistaken, the one who claims that these are two
planets, the well known as Canopus and Venus.
ِ ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِ ْ َّ‫وحانِي‬
ْ َ‫ْي قَ ْد ُِيََِا َو ُرش َحا ل ْل َم ََلئ َكة َو ََلْ يُْوُّبلَ ْغ ِب َما َح َّد الْ َم ََلئ َكة ف‬
َ‫اختَ َارا الْم ْحنَةَ َو اَلبْت ََلء‬ َ ‫اَن ُر‬
َ ‫وت َك‬ َ ‫َو أ ََّن َِ ُار‬
And that Harut and Marut were two men were two spiritualists who had been prepared and
nominated for the Angels, and it had not reached with them the limit of the Angels. They
chose the tribulation and the affliction.
ِ ِ
‫اَّللُ َعَّز‬
َّ ‫ال‬ َ ‫ْي ِِبَْع ََن أ ََِّنُ َما ُخلِ َْا لِيَ ُك‬
ِ ْ ‫وَن َملَ َك‬
َ َ‫ْي َك َما ق‬ ِ ْ ‫اَّلل َعَّز و َج َّل ِِف كِتَابِِه َملَ َك‬
َ َُّ ‫اِا‬
ِ ِ ِ ‫اَن ملَ َك‬
َ َّ‫ْي لَ ُعص َما فَلَ ْم يَ ْعصيَا َو ََِّّنَا َس‬
ْ َ َ ‫فَ َكا َن م ْن أ َْم ِرَهَا َما َكا َن َو لَ ْو َك‬
ِ
.‫ت َو ِ َِّنُ ْم َميِتُو َن ِِبَْع ََن َستَ ُكو ُن َميِتاً َو يَ ُكونُو َن َم ْوتَى‬ َ ‫َو َج َّل لنَوُّبِيِ ِه ِن‬
ٌ ِ‫َّك َمي‬
It happened from their affair what happened, and if they were two Angels to disobey, they
would not have disobeyed, and rather Allah-azwj Mighty and Majestic has Named them in
His-azwj Book as two Angels, in the meaning that they had been Created to become Angels, like
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what Allah-azwj Majestic has Said to His-azwj Prophet-saww: ‘You shall pass away and they would
be dying [39:30] – in the meaning, ‘You will be becoming dead, and become deceased’’.351
َّ ‫ت أ َََ َعْوُّب ِد‬ َ َ‫ْي بْ ِن َسعِيد َع ِن ا ْْلَ َس ِن بْ ِن َعلِي َع ْن َكَّرام َع ْن َعْوُّب ِد ا ََّّللِ بْ ِن طَْل َحةَ ق‬
ُ ْ‫ َس َل‬:‫ال‬ ِ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ا ْْلُس‬
َ ْ ‫ َع ْن أ‬،‫صائُِر‬
َ َ‫ َو الْوُّب‬،‫اص‬
ُ ‫ص‬
ِ ِْ -7
‫س َو ُِ َو َم ْس ٌخ فَِإذَا قَتَلْتَهُ فَا ْغتَ ِس ْل‬ ِ َ َْ َ‫َع ِن الْوَزِ ف‬
ٌ ‫ال ُِ َو ر ْج‬ َ
(The books) ‘Al Ikhtisas’ and ‘Al Basair’ – from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al-Hassan
Bin Ali, from Karram, from Abdullah Bin Talha who said,
‘I asked Abu Abdullah-asws about the lizard (gecko). He-asws said; ‘It is unclean, and it is
morphed. When you kill it, then wash’.
ُ ُْ َ‫الر ُج ُل ََل ِعلْ َم ِِل ِِبَا ي‬

‫ول‬ َّ ‫ال‬ ُ ُْ َ‫اعداً ِِف ا ْْلِ ْج ِر َو َم َعهُ َر ُج ٌل ُيَ ِدثُهُ فَِإ َذا َوَز ٌ يُ َولْ ِو ُل بِلِ َسانِِه فَ َْا َل أَِِب لِ َّلر ُج ِل أَ تَ ْد ِري َما ي‬
َ َْ َ‫ول َِ َذا الْ َوَز ُ ف‬ ِ َ‫ال ِ َّن أَِِب َكا َن ق‬
Then he-asws said: ‘My-asws father-asws was seated in the room and there was a man with him-
asws, discussing with him, when a gecko ululated with its tongue. My-asws father-asws said to the
man, ‘Do you know what this gecko is saying?’ The man said, ‘There is no knowledge for me
with what it is saying’.
.‫اِنَا‬ ِ ََّّ ‫اَّللِ لََِن ذَ َكرت عثْما َن َْلَس‬ ُ ُْ َ‫ال فَِإنَّهُ ي‬

ُ َِ ‫وم َم ْن‬
َ ُْ َ‫نب َعلياً أَبَداً َح ََّّت ي‬ ُ َ ُ َ ْ ْ َّ ‫ول َو‬ َ َ‫ق‬
He-asws said: ‘It is saying, ‘By Allah-azwj! If you were to mention Usman, I shall revile Ali-asws for
ever, until the one over here rises (to go away)’’.352
‫ت ََِّل ُم ِس َخ‬ ِ َُ‫ال أَِِب لَيس ُي‬ ِ ‫ الكاِف عن علِ ِي ب ِن ُُم َّمد عن صالِ ِح ب ِن أَِِب َْحَّاد ع ِن ا ْْلس ِن ب ِن علِي ِمثْلَه و زاد ِِف‬،‫كا‬
ٌ ِ‫وت م ْن بَِن أ َُميَّةَ َمي‬
ُ َ ْ َ َ‫آخ ِرِه ق‬
َ َ‫ال َو ق‬ ََ َ ُ َ ْ ََ َ ْ َ َْ َ ْ َ َْ
.ً‫َوَزغا‬
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al-Hassan Bin Ali –
‘Similar to it, and there is an addition in its end – He-asws said: ‘And my-asws father-asws said:
‘There is no one from the clan of Umayya dying except he is morphed as a gecko’’. 353
َ َْ َ‫وسى ع َِ ْل َِي نل أَ ْك ُل َْلِْم الْ ِف ِيل ف‬

‫ال ََل‬ َ ‫ت أ َََ ا ْْلَ َس ِن ُم‬ َ َ‫ْي بْ ِن َخالِد ق‬
ُ ْ‫ َس َل‬:‫ال‬ ِ ْ ‫اْلُس‬
َ ْ ‫َسلَ َم َع ِن‬
ِ ِ ِ ِ
ْ ‫ َع ْن ُُمَ َّمد بْ ِن َعلي أَِِب ُسَْينَةَ َع ْن ُُمَ َّمد بْ ِن أ‬،‫ الْ َم َحاس ُن‬-8
.‫ص َوِرَِا‬ ِِ ِ
ُ ‫وم َما ُمث َل به ِِف‬
َ ُ‫اخ َو ُْل‬ِ ‫وم ْاْل َْم َس‬
َ ُ‫اَّللُ ُْل‬ َ َ‫ت َو َِلَ ق‬
َّ ‫ال ِْلَنَّهُ َمثُلَةٌ َو قَ ْد َحَّرَم‬ ُ ‫فَ ُْ ْل‬
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali Abu Sumeyna, from Muhammad Bin Aslam, from Al Husayn
Bin Khalid who said,
‘I asked Abu Al-Hassan Musa-asws, ‘Is it Permissible to eat elephant meat?’ He-asws said: ‘No’. I
said, ‘And why?’ He-asws said: ‘Because it is a resemblance (transformed), and Allah-azwj has
Prohibited the meats of the morphed ones what resembles with it in its image’’. 354
351
352
353
354
Page 204 of 296

ِ ‫ ُكنَّا مع رس‬:‫ال‬ ِ ‫الر ْْح ِن الْ ُْرِش ِي عن ح َذي َفةَ ب ِن الْيم‬ ِ ِِ ِ ِ ِ ِ ِ ِْ -9

‫ول‬ َُ ََ َ َ‫ان ق‬ َ َ ْ ْ ُ ْ َ َ َ َّ ‫وسى بْ ِن َعْوُّبد‬ َ ‫ َع ْن ُُمَ َّمد بْ ِن أَِِب َعات َكةَ الد َم ْشْ ِي َع ِن الْ َوليد بْ ِن َسلَ َمةَ َع ْن ُم‬،‫اص‬ ُ ‫ص‬ َ ‫اْل ْخت‬
َّ ‫اْلِ ِر‬ ِ ِ ِ ِ ِ ِ َ َ‫اَّللِ ص ِ ْذ ق‬
َّ ‫ال ِ َّن‬
‫ي‬ ْ ‫يل َو‬
َ ‫ب َو الْف‬َ ‫ْن َع َشَر ُج ْزءاً فَ َم َس َخ منْ ُه ُم الَْْرَدةَ َو ا ْْلَنَا ِز َير َو ال نس َهْي َل َو النزََِرةَ َو الْ َعَْر‬ َ ‫اَل َم َس َخ م ْن بَِن ْسَرائ‬
ْ َ ‫يل اث‬ َ ‫اَّللَ تَوُّبَ َارَك َو تَ َع‬ َّ
‫وت َو الْ ُْنْ ُف َذ‬
َ ُ‫َّب َو الْ َعْن َكوُّب‬
َّ ‫نب َو الض‬
َّ ‫وص َو الد‬َ ‫نع ُم‬ ْ ‫ك ََل يُ ْؤَك ُل الد‬ ٌ َ‫َو ُِ َو َس‬
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Abu Atika Al Dimashqy, from Al Waleed Bin Salama, from Musa
Bin Abdul Rahman Al Qureyshi, from Huzeyfa Bin Al Yaman who said,
‘We were with Rasool-Allah-saww when he-saww said: ‘Allah-azwj Blessed and Exalted Morphed
from the children of Israel, twelve segments. He-azwj Morphed from them, the monkeys, and
the pigs, and the Canopus, and the Venus, and the scorpion, and the elephant, and the eel,
and it is a fish cannot be eaten, the triop, and the bear, and the lizard, and the spider, and the
hedgehog’.
‫ف ُم ِس ُخوا‬ ِ َِّ ‫ول‬ َ ‫ت َو أ ُِمي ََي َر ُس‬

َ ‫اَّلل فَس ْر لَنَا َِ َذا َكْي‬ َ ْ‫ال ُح َذيْ َفةُ ِِبَِِب أَن‬
َ َ‫ق‬
Huzeyfa said, ‘May my father and my mother be (sacrificed for) you -saww, O Rasool-Allah-saww!
Interpret this for us, how were they morphed?’
‫الس َم ِاء‬
َّ ‫ت ِم َن‬ ِِ ِ ِ
ْ َ‫اْلَنَا ِز ُير فَ ُمس ُخوا ْل ََِّنُ ْم َك َفُروا َِلْ َمائ َدة الَِِّ نََزل‬ ِ ِ‫ت َعلَى َع ْه ِد َد ُاوَد الن‬
ْ ‫َّب ع َو أ ََّما‬ ِ ‫السوُّب‬ ِ ِ ِ ِ
ْ ‫ال ص أ ََّما الَْْرَدةُ فَ ُمس ُخوا ْل ََِّنُ ْم‬
ْ َّ ‫اصَِادُوا ا ْْليتَا َن ِِف‬ َ َ‫ق‬
‫يسى ابْ ِن َم ْرَميَ ع‬ ِ
َ ‫َعلَى ع‬
He-saww said: ‘As for the monkeys, they were morphed because they were catching the fishes
during the Sabbath in the era of the Prophet-as Dawood-as. And as for the pigs, they were
morphed because they had disbelieved in the meal which had descended from the sky unto
Isa Ibn Maryam-as.
ِ ِ ِ ِ َِّ ‫ال الْعشَّار دلَِّن علَى اس ِم‬ ِ ِ ِ

ْ ُ‫اَّلل الَّذي ُيُْ َشى بِه َعلَى َو ْجه الْ َماء َو ي‬
‫ص َع ُد‬ ْ َ ُ ُ َ َ َْ َ‫الزَمان ف‬ َ ‫َو أ ََّما ال نس َهْي ُل فَ ُم ِس َخ ْلَنَّهُ َكا َن َر ُج ًَل َعشَّاراً فَ َمَّر بِِه َعابِ ٌد ِم ْن ُعوُّبَّاد َذل‬
ِ َّ ‫ك‬
ِ ِ َّ ‫بِِه ِ ََل‬
َ ‫الس َماء فَ َدلَّهُ َعلَى ذَل‬
‫ك‬
And as for the Canopus, it was morphed because it was a man, a tithe (10% religious tax)
collector from the servants of that time. He passed by a worshipper from the worshippers of
that time. The tax collector said, ‘Point me upon the Name of Allah-azwj Which one can walk
with upon the surface of the water and ascend by it to the sky’. He pointed upon that.
‫ْي‬ ِ ِ َّ ُ‫الس َم ِاء فَ َم َس َخه‬

َ ‫اَّللُ َو َج َعلَهُ آيَةً للْ َعالَم‬ َّ ‫ص َع َد بِِه ِ ََل‬ ِ ‫ف َِ َذا ِاَل ْس َم أَ ْن ََل يَ ُكو َن ِِف ْاْل َْر‬
ْ ُ‫ض بَ ْل ي‬ َ ‫َّار قَ ْد يَنْوُّبَغِي لِ َم ْن َعَر‬
ُ ‫ال الْ َعش‬
َ َْ َ‫ف‬
The tax collector said, ‘It is befitting for the one who knows this Name that he does not
happen to be in the earth, but he should ascend by it to the sky’. So, Allah -azwj Morphed him
and Made him a sign for the worlds’.
‫يم ِة َو يُ ْغ ِري‬ ِ ِ ِ ‫ْي و أ ََّما الْعْرب فَم ِسخ ِْلَنَّه َكا َن رج ًَل ََّنَّاماً يسعى بْي الن‬
ِ ِ ِ ‫و أ ََّما النزِرةُ فَم ِسخ‬
َ ‫َّاس َلنَّم‬ َ َْ َ ْ َ َُ ُ َ ُ ُ َ َ َ ْ ‫وت الْ َملَ َك‬
َ ‫ت َو َم ُار‬ ْ َ‫ت ْل ََِّنَا ِ َي الْ َم ْرأَةُ الَِِّ فَتَن‬
َ ‫ت َِ ُارْو‬ ْ َ ُ ََ َ
َ‫بَْينَ ُه ُم الْ َع َد َاوة‬
And as for the Venus, it was morphed because she is the woman who Harut and Marut, the
two Angels were tempted with’. And as for the scorpion, it was morphed because it was a
Page 205 of 296

gossiping man striving between the people with the gossiping and deceiving (spoiling)
between them (creating) the enmity.
َّ ‫ي فَ ُم ِس َخ ِْلَنَّهُ َكا َن َر ُج ًَل ِم َن الت‬

‫نجا ِر َو‬ ْ ‫ون النِ َس ِاء َو أََّما‬
‫اْلِ ِر ن‬ ِ ‫َج ًيَل فَم ِسخ ِْلَنَّه َكا َن ي ْن ِكح الْوُّبهائِم الْوُّب َْر و الْغَنَم َشهوًة ِمن د‬
ُ ْ َ ْ َ َ َ َ َ َ َ ُ َ ُ َ ُ َ ‫يل فَِإنَّهُ َكا َن َر ُج ًَل‬
ِ ِ
ُ ‫َو أ ََّما الْف‬
‫َّاس ِِف الْ ِمكْيَ ِال َو الْ ِم َيز ِان‬
َ ‫س الن‬
ُ ‫َكا َن يَْوُّب َخ‬
And as for the elephant, it was a beautiful man. It was morphed because he used to copulate
with the beasts, the cows, and the sheep, out of desire besides the women. And as for the
eel, it was morphed because it was a man from the traders, and he used to underestimate in
the measurements and the scale.
‫اَّللُ قَ َر َارهُ ِِف الْ َم ِاء يَ ْوَم الْ ِْيَ َام ِة ِم ْن َجَز ِع ِه َع ِن الََْْبِد َو‬ َّ ‫وص فَ ُم ِس َخ ِْلَنَّهُ َكا َن َر ُج ًَل ِذَا َج َام َع النِ َساءَ ََلْ يَغْتَ ِس ْل ِم َن ا ْْلَنَابَِة َو يَْ دُ ُك‬
َّ ‫الص ََلةَ فَ َج َع َل‬ ُ ‫نع ُم‬ْ ‫َو أ ََّما الد‬
ِ ِ ِ ِ ‫أ ََّما الد ن‬
َ ‫يق ََل يَْر َح ُم َغ ِريوُّباً َو ََل فَْْياً ََّل صلوُّبه‬
َُ‫ثسلَوُّبَه‬ َ ‫نب فَ ُمس َخ ْلَنَّهُ َكا َن َر ُج ًَل يََِْ ُع الَِّ ِر‬
And as for the triop, it was morphed because he was a man when he copulated with the
women, would not wash from the sexual impurity, and he neglected the Salat. Allah-azwj would
Make it dwell in the water on the Day of Qiyamah from its alarm from the cold. And as for the
bear, it was morphed because it was a man cutting the road (bandit), neither showing mercy
to a stranger nor a poor one, except he would rob him.
‫يق ِ ََل‬ َِّ ‫ول لَه َي عوُّب َد‬ ِ ِ ِ ‫َّب فَم ِس َخ ِْلَنَّهُ َكا َن رج ًَل ِمن ْاْل َْعر‬
َ ‫ف ََنْ ُخ ُذ الَِّ ِر‬ َ ‫اَّلل َكْي‬ ْ َ َ ُ ُ ُْ َ‫ت َخْي َمتُهُ َعلَى ظَ ْه ِر الَِّ ِر ِيق َو َكا َن ِ َذا َمَّرت الْ َْافلَةُ ت‬ ْ َ‫اب َو َكان‬ َ َ َُ ُ ‫َو أ ََّما الض ن‬
‫يمو َن ََلْ يُْرِش ْد ُِ ْم ِ ََل َسوُّبِ ِيل ا ْْلَِْْي‬ ِ ِ ِ ِ
َ ‫َك َذا َو َك َذا فَِإ ْن أ ََر َاد الْ َْ ْوُم الْ َم ْش ِر َق َرَّد ُِ ْم ِ ََل الْ َمغْ ِرب َو ِ ْن أ ََر ُادوا الْ َمغْ ِر‬
ُ ‫ب َرَّد ُِ ْم ََل الْ َم ْش ِرق َو تَ َرَك ُه ْم يَه‬
And as for the gecko, it was morphed because it was a man from the Bedouin, and his tent
was on the surface of the road, and whenever a caravan passed by, it would say to him, ‘O
servant of Allah-azwj! How shall we take the road to such and such (place)?’ If the people
intended the east, he would return them to the west, and if they wanted the west, he would
return them to the east, and them and leaving them to wander around, not guiding them
rightfully to the good way.
‫ب فَ ُم ِس َخ ِْلَنَّهُ ِ َذا نََزَل بِِه‬ ِ ِ ‫و أ ََّما الْعْن َكوُّبوت فَم ِسخت ِْل ََِّنَا َكانَت خائِنةً لِلْوُّبع ِل و َكانَت ُتَُ ِكن فَرجها ِسواه و أ ََّما الْ ُْْن ُف ُذ فَِإنَّه َكا َن رج ًَل ِمن‬
ِ ‫يد الْعر‬
َ َ ‫صنَاد‬ َ ْ َُ ُ َ ُ َ َ َ ْ ُ ْ َ َْ َ َ ْ ْ َ ُ ُ ُ َ َ
ِ‫اب جوعاً و يوُّبِيت أ َِْل الْوُّبيت‬ ِ ِ ِ ِِ ِ ِ َّ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ
َْ ُ ُ َ َ ُ َ‫ف َلْوُّب‬ ُ ‫يت الضَّْي‬
ُ ‫ب َعن الْ َمنْزل فَيَوُّب‬
ٌ ‫ي َغائ‬ َ ‫اخُرجي ََل الضَّْيف فَ ُْوِل لَهُ ن َم ْوََل‬ْ ‫ول ْلَاريَته‬ُ ُْ َ‫اب ِف َو ْجهه َو ي‬
َ َ‫ف َرَّد الْوُّب‬
ُ ْ‫الضَّي‬
ِ ِ
َ ِ‫شوُّبَاعاً ُْْصوُّب‬
.‫ْي‬
And as for the spider, it was morphed because she was betraying to the husband, and she
used to enable her private parts to besides him. And as for the hedgehog, it was a man from
the chiefs of the Arabs. He was morphed because whenever the guest (wanted to) descend
with him, he would close the door in his face and say to the maid, ‘Go out to the guest and
tell him, ‘My master is absent from the house’. So, the guest would spend the night at the
door hungry, and the people of the house would spend the night satiated, full up’’.355
355
Page 206 of 296

َِّ ‫ س َلْت أََ عوُّب ِد‬:‫ال‬

‫اَّلل ع َع ِن‬ ِ
َِّ ‫َّاء عن َكَّرام عن عوُّب ِد‬ ِ ْ ‫ْي بْ ِن َسعِيد َع ِن‬ ِ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ِن ا ْْلُس‬ْ ‫ َع ْن أ‬،‫صائُِر‬
ْ َ َ ُ َ َ َ‫اَّلل بْ ِن طَْل َحةَ ق‬ َْ ْ َ ْ َ ‫اْلَ َس ِن بْ ِن َعلي الْ َوش‬ َ َ َ‫ الْوُّب‬-10
.‫س َو ُِ َو َم ْس ٌخ ُكلنهُ فَِإذَا قَتَلْتَهُ فَا ْغتَ ِس ْل‬ ِ َ َْ َ‫الْوَزِ ف‬
ٌ ‫ال ر ْج‬ َ
(The book) ‘Al Basaair’ – from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al-Hassan Bin Ali Al
Washa, from Karram, from Abdullah Bin Talha who said,
‘I asked Abu Abdullah-asws about the gecko. He-asws said ‘Unclean, and it is morphed, all of it.
Whenever you kill it, then wash’’.356
َِّ ‫ ِجَْت ِ ََل َ ِب أَِِب عوُّب ِد‬:‫ان قَا َل‬

ِِ َ‫الس ِج ْست‬ ِ ‫الس ََلِم ب ِن س ِاَل ع ِن اب ِن أَِِب الْوُّبِ ََل ِد عن ع َّما ِر ب ِن ع‬
ِ ‫اصم‬ ِ ِ ِ
‫ت‬
ُ ‫اَّلل ع فَ َد َخ ْل‬ َْ َ ُ َ ْ َ َْ ْ َ َ ْ َّ ‫ َع ْن َعْوُّبد‬،‫اب ُُمَ َّمد بْ ِن الْ ُمثَ ََّن‬ ُ َ‫ كت‬-11
ِ ِ ‫ب َو ا ْْلُنْ َف‬ِ ‫اْليَّ ِة و الْعْر‬ ِ ِْ ‫ت أ‬ ِ
‫ك‬
َ ‫س َو َما أَ ْشوُّبَهَ ذَل‬ َ َ َ َْ ‫َخ َْبن َع ِن‬ ُ ْ‫َعلَْيه فَ ُْل‬
The book of Muhammad Bin Al Musanna, from Abdul Salam, from Ibn Abu Al Bilad, from Ammar Bin Aasim Al
Sijistany who said,
‘I came to the door of Abu Abdullah-asws. I entered to see him-asws. I said, ‘Inform me about the
snake, and the scorpion, and the beetle, and what resembles that’.
ِ‫اَّلل‬
َّ ‫اب‬ ِ
َ َ‫ال أَ َما تََْرأُكت‬
َ َ‫ق‬
He (the narrator) said, ‘He-asws said: ‘Don’t you read the Book of Allah-azwj?’
ِ َِّ ‫اب‬
َ ‫ون ُيَْ ُشو َن ِِف َمساكِنِ ِه ْم ِ َّن ِِف َذل‬
‫ك َْليَةً أَ فَ ََل يَتَ َذ َّكُرو َن‬ ِ ‫ال أَ و ما تَْرأُ أَ و ََل ي روا َكم أ َِْلَكْنا قَوُّبلَهم ِمن الْ ُْر‬
ُ َ ُْ ْ ْ ْ ََ ْ َ َ َ َ َ َْ َ‫ف ف‬ ُ ‫اَّلل أ َْع ِر‬ ِ َ‫ت و ما ُك َّل كِت‬
َ َ ُ ‫ال قُ ْل‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘And I don’t know the whole Book of Allah-azwj’. He-asws said: ‘Or
have you not read: Or are they not seeing: how many from the generations We Destroyed
before them, (when) they were walking around in their dwellings? [20:128]. There is a sign
in this. Are they not recalling?’
.ً‫يل َْلُْم ُكونُوا َشيَْا‬ ِ ِ ِ ِ

َ َْ‫ك َخَر ُجوا م َن الدَّار ف‬
َ ََ‫ال ُِ ْم أُول‬
َ َ‫ق‬
He (the narrator) said, ‘He-asws said: ‘They are those who had gone out from the house. He-azwj
Said to them: “Be something!”’357
ِ‫اَّلل‬
َّ ‫ول‬ ُ ُْ َ‫اَّللِ ع ي‬
ُ ‫ول َخَر َج َر ُس‬ َّ ‫ت أَََ َعْوُّب ِد‬ ِ َ َ‫اَّللِ ق‬
َّ ‫الر ْْحَ ِن بْ ِن أَِِب َعْوُّب ِد‬
َّ ‫ْي بْ ِن ُُمَ َّمد َع ِن الْ ُم َعلَّى َع ِن ا ْْلَ َس ِن َع ْن أ َََن َع ْن َعْوُّب ِد‬
ِ ْ ‫ َع ِن ا ْْلُس‬،‫ الْ َك ِاِف‬-12
ُ ‫ال َس ْع‬ َ
َ َْ َ‫ان ِ ََل َح ِديثِ ِه ف‬
ِ‫ال لَهُ الْ َوَز ُ بْ ُن الْ َوَز‬ ِ ‫ص ِمن حجرتِِه و مروا ُن و أَبوه يستَ ِمع‬
َ ْ َ ُ ُ َ ََْ َ َ ْ ُ ْ
(The book) ‘Al Kafi’ – from Al Husayn Bin Muhammad, from Al Moalla, from Al-Hassan, from Aban,
‘From Abdul Rahman son of Abu Abdullah-asws who said, ‘I I heard Abu Abdullah-asws saying:
‘Rasool-Allah-saww came out from his-saww room, and Marwan and his father were listening
(eavesdropping) to his-saww Hadeeth (i.e., Al-Hassan Bin Al-Washa). He-saww said to him: ‘The
gecko son of the gecko!’’
356
357
Page 207 of 296

ِ َِّ ‫ال أَبو عوُّب ِد‬

َ ‫اَّلل ع فَ ِم ْن يَ ْوِمَِذ يََرْو َن أ ََّن الْ َوَز َ يَ ْس َم ُع ا ْْلَد‬
.‫يث‬ ْ َ ُ َ َ‫ق‬
Abu Abdullah-asws said: ‘From that day, they are seeing that the gecko tends to listen to the
discussion’’.358
َِ ‫ الَِّاوس مس ٌخ َكا َن رج ًَل‬:‫ال‬

‫َج ًيَل فَ َكابََر‬ َُ َْ ُُ َ َ‫َا ع ق‬ ِ ‫صالِح َع ْن ُسلَْي َما َن ا ْْلَ ْع َف ِر ِي َع ْن أَِِب ا ْْلَس ِن‬
َ ‫الر‬
ِ ْ ‫ َع ِن الْعِدَّةِ َع ْن أ‬،‫ الْ َك ِاِف‬-13
َ ‫َْحَ َد الََْْبق ِي َع ْن بَ ْك ِر بْ ِن‬
َ
ِ ْ ‫اَّلل طَاو َس‬ ِ ِ ِ
َ ‫ْي أُنْثَى َو ذَ َكراً فَ ََل ََْ ُك ْل َْلْ َمهُ َو ََل بَْي‬
.ُ‫ضه‬ ُ َُّ ‫اسلَتْهُ بَ ْع ُد فَ َم َس َخ ُه َما‬
َ ‫ْامَرأَةَ َر ُجل ُم ْؤمن َُتوُّبنهُ فَ َوقَ َع ِبَا ُثَّ َر‬
(The book) ‘Al Kafi’ – from the number, from Ahmad Al BArqy, from Bakr Bin Salih, from Suleyman Al Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘The peacock is morphed. It was a beautiful man.
He seduced the wife of a Momin man to love him. He slept with her, then she corresponded
with him afterwards, Allah-azwj Morphed both of them as two peacocks, a female and a man.
So, do not eat its meat nor its eggs’’.359

‫اَّلل ع َع ِن ا ْْلِ ِر ِي‬ ِ َّ ‫ْي ب ِن ُُم َّمد عن معلَّى ب ِن ُُم َّمد عن ُُم َّم ِد ب ِن علِي عن َساعةَ ب ِن ِمهرا َن ع ِن الْ َك ْلِ ِب الن‬ ِ
ْ َ َ ُ َ َ َ‫َّسابَة ق‬ َ َ ْ ْ َ َ ْ َ َ ْ َ ْ َ َ ْ َ ُ ْ َ َ ْ ِ ْ ‫ َع ِن ا ْْلُ َس‬،ُ‫ َو مْنه‬-14
ْ ‫َخ َذ ِمنْ ُه ْم بَراً فَالْ َِْرَدةُ َو‬
‫اْلَنَا ِز ُير َو‬ َ ‫ك َو َما أ‬
ِ ِ
َ ‫الزِمْيُ َو الْ َم ْارَماِي َو َما ِس َوى ذَل‬ ‫َخ َذ ِمنْ ُه ْم َِْبراً فَ ُه َو ا ْْلِ ِر ن‬
ِ ‫ي َو‬ َ ‫يل فَ َما أ‬
ِ ِ ِ ِ ِ َّ ‫ال ِ َّن‬
َ ‫اَّللَ َم َس َخ طَائ َفةً م ْن بَن ْسَرائ‬ َ َْ َ‫ف‬
ِ
.‫ك‬ َ ‫الْ َوَرُك َو َما ِس َوى َذل‬
And from him, from Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Ali, from
Sama’at Bin Mihran, from Al Kalby Al Nassaba who said,
‘I asked Abu Abdullah-asws about the eel. He-asws said: ‘Allah-azwj Morphed a part from the
children of Israel. What from them took to the sea, it is the eel, and the Hemibagrus, and the
seahorse, and what is besides that; and whatever from them took to the land, it is the
monkeys, and the pigs, and the lizard and what is besides that’’.360
‫ْي َع ِن ا ْْلَ َس ِن بْ ِن َُْموُّبُوب َع ْن ُُمَ َّم ِد بْ ِن ِسنَان َع ِن‬

ِ ْ ‫ت َع ْن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
َ َّ ‫اَّللِ َع ْن ُُمَ َّم ِد بْ ِن َج ْع َفر‬
ِ ‫الزََّي‬ َّ ‫َّل ُُمَ َّم ِد بْ ِن َعْوُّب ِد‬
ِ ‫ َع ْن أَِِب الْ ُم َفض‬،‫ َدََلئِ ُل الَََِِّب ِي‬-15
ْ َ‫ال الْ ِمَْر َعةَ لِي‬ ْ ‫اَّللِ بْ ِن‬
َّ ‫ب َو أ َََن أ َْم ِشي َم َعهُ فَ َمَرْرََن بِ َعْوُّب ِد‬
َ ‫صَر بِنَا َش‬ ِ ِ َِّ ‫ ُكنْت مع أَِِب عوُّب ِد‬:‫ال‬
‫ب‬َ ‫ض ِر‬ ُ َ‫ب فَلَ َّما ب‬ ٌ ‫اْلَ َس ِن َو ُِ َو َراك‬ ٌ ‫اَّلل ع َو ُِ َو َراك‬ َْ َ َ ُ َ َ‫َّل بْ ِن عُ َمَر ق‬ِ ‫الْ ُم َفض‬
‫َّت َُيِينُهُ َو الْ ِمَْر َعةُ فِ َيها‬
ْ ‫الصاد ُق ع فَ َجف‬
ِ َّ ‫اَّللِ ع فَََوم َ ِلَيها‬
َْ َْ َّ ‫ِِبَا فَ ِخ َذ أَِِب َعْوُّب ِد‬
(The boo) ‘Dalail’ pf Al tabari – from Abu Al Mufazzal Muhammad Bin Abdullah, from Muhammad Bin Ja’far Al
Azyyat, from Muhammad Bin Al Husayn, from Al-Hassan Bin Mahboub, from Muhammad Bin Sinan, from Al
Mufazzal Bin Umar who said,
‘I was with Abu Abdullah-asws and he-asws was riding and I was walking with him-asws. We passed
by Abdullah Bin Al-Hassan, and he was riding. When he sighted us, he raised the whip in order
to strike the thigh of Abu Abdullah-asws with it. Al-Sadiq-asws gestured towards it, and his right
hand dried up (froze) and the whip was in it.
ِِ ِ ِ َِّ ‫ال لَه َي أََ عوُّب ِد‬

ْ ‫ت َع ِن فََ َْوَم َ ِلَْيه بِيَده فَ َر َج َع‬
ُ‫ت يَ ُده‬ َ ‫اَّلل َِ َّلرح ِم ََِّل َع َف ْو‬ ْ َ َ َ ُ َ َْ َ‫ف‬
358
359
360
Page 208 of 296

He said to him-asws, ‘O Abu Abdullah-asws! Show mercy and pardon me’. He-asws gestured
towards him with his-asws hand, and his hand returned (to be normal).
ِ‫ول النَّاس ِِف ِ ِذه‬ ِ ِ ِ َ َ‫ُثَّ أَقْ وُّبَل َعلَ َّي َو ق‬

َ ُ ُ ُْ َ‫ت َعظَايَةٌ م َن الْ َعظَاء َما ي‬
ْ ‫َّل َو قَ ْد َمَّر‬
ُ ‫ال ِل ََي ُم َفض‬ َ
Then he-asws faced towards me and said: ‘O Mufazzal! And you have passed by a preaching
from the preaching. What are the people saying regarding this?’
‫َت ََن َر ِبْ َر ِاِ َيم‬ ِ َ‫قُلْت ي ُْولُو َن ِ َِّنَا َْحل‬

ْ َ‫ت الْ َماءَ فََطْ َف‬ َ َ ُ
I said, ‘They are saying it carried the water and extinguished the fire of Ibrahim -as’.
.‫َّاس َعلَْي ِه ْم لِ َما َم َّس ُه ْم ِم َن الْ ِوََل َدةِ َو ا َّلرِح ِم‬ ِ َِّ َِّ ‫ال ِِل َي م َفضَّل و لَ ِكن ِ َذا عوُّب ُد‬
ُ ‫اَّلل َو ُولْ ُدهُ َو َّنَا يَر نق الن‬ ْ َ َ ْ َ ُ ُ َ َ َ‫فَتَوُّبَ َّس َم ع ُثَّ ق‬
He-asws smiled, then said to me: ‘O Mufazzal! But this Abdullah and his son, and rather people
are being kind upon them due to what has touched them from the birth and the kinship’’. 361
Explanation: (Abridged to Ahadeeth only)
ِ ٌّ ِ‫الصحاب ِة ِ ْذ جاء أ َْعر‬ ِ ِ ِ ِ ِ ِ

ُ‫َوُّباً َو َج َعلَه‬ َ ‫اِب م ْن بَِن ُسلَْيم قَ ْد‬
َ ‫ص َاد‬ َ َ َ َ َ َّ ‫َّب ص َكا َن ِف َُْمفل م َن‬ َّ ِ‫ن َو الْوُّبَْي َهْ ني َو ا ْْلَاك ُم َو ابْ ُن َعدي َع ِن ابْ ِن ُع َمَر أ ََّن الن‬‫َّارقُِِْ ن‬
َ ‫َرَوى الد‬
ِ ِ ِِ ِ ِ‫ِِف ُك ِم ِه لِي ْذ‬
ٌّ َِ‫اعةُ فَ َْالُوا َعلَى َِ َذا الَّذي يَْز ُع ُم أَنَّهُ ن‬
‫ب‬ َ ‫ال َعلَى َم ْن َِ ُؤََلء ا ْْلَ َم‬ َ َ‫ب بِه ِ ََل َر ْحله فَ َرأَى ََج‬
َ َْ َ‫اعةً ف‬ َ َ َ
It is reported by Al Daraqutny, and Al Bayhaqi, and Al Hakim, and Ibn Aday, and Ibn Umar,
‘The Prophet-saww was in a gathering of the companions when a Bedouin from the clan of
Suleym came, and he had hunted a lizard and made it to be in his sleeve in order to go with it
to his ride. He saw a group. He said, ‘To whom is this group?’ They said, ‘To this one! He -saww
claims that he-saww is a Prophet-saww’.
ِ ْ‫كأ‬ ِ ِ
َ ‫ب ِمْن‬
ِِ ِ ِ
‫ْي‬
َ ‫ََجَع‬ َ ‫َّاس بِ َْْتل‬
َ ‫ت الن‬
ُ ‫ك َو َسَرْر‬
َ ُ‫ب َع ُج ًوَل لَ َْتَْلت‬
ُ ‫ن الْ َعَر‬
َ َ‫ك فَلَ ْو ََل أَ ْن يُ َسمي‬ َ ‫ال ََي ُُمَ َّم ُد َما ا ْشتَ َملَت الن َساءُ َعلَى ذي َْلْ َجة أَ ْك َذ‬
َ َْ َ‫فََ ََاتهُ ف‬
He came to him-saww and said, ‘O Muhammad-saww! No woman has embraced anyone with a
tone more lying than you-saww. Were it not for the Arabs naming me as hasty, I would have
killed you-saww and make entirety of the people joyful with your-saww killing!’
ً‫َن ا ْْلَلِ َيم َك َاد أَ ْن يَ ُكو َن نَوُّبِيا‬

َّ ‫ت أ‬ ِ َ َْ َ‫اَّللِ َد ْع ِن أَقْ تُلْهُ ف‬
َ ‫ال ص ََل أَ َما َعل ْم‬ َّ ‫ول‬َ ‫ال ُع َمُر ََي َر ُس‬
َ َْ َ‫ف‬
Umar said, ‘O Rasool-Allah-saww! Leave me to kill him!’ He-saww said: ‘No! Don’t you know that
the forbearing one almost happens to be a Prophet-as?’
ِ‫اَّلل‬ ِ ‫ْي ي َدي رس‬ ِ ِ ِ َّ ‫ك ِ َذا الضَّب و أَخرج الض‬ ِ ِ َّ ‫ال و‬ َِّ ‫ول‬ِ ‫اِب َعلَى رس‬
َّ ‫ول‬ ُ َ ْ َ َ َْ‫َّب م ْن ُكمه فَََِر َحهُ ب‬ َ َْ َ ُ َ َ ِ‫ك أ َْو يُ ْؤم َن ب‬
َ ِ‫ت ب‬
ُ ْ‫الَلت َو الْ ُعَّزى ََل َآمن‬ َ َ َْ َ‫اَّلل ص ف‬ َُ ‫ُثَّ أَقْ وُّبَ َل ْاْل َْعَرِ ن‬
َ ِ‫ت ب‬
‫ك‬ ُ ‫ك َآمْن‬ َ ِ‫ال ِ ْن َآم َن ب‬ َ َْ َ‫ص ف‬
361
Page 209 of 296

Then the Bedouin came to Rasool-Allah-saww. He said, ‘By Al-Laat and Al-Uzza! (Two idols). I
will not believe in you-saww, or unless this lizard believes in you-asws!’ – and he extracted the
lizard from his sleeve and dropped it in front of Rasool-Allah-saww. He said, ‘If it believes in
you-saww, I will believe in you-saww!’
ِ ِ َ‫َّب بِلِسان طَلْق ف‬

َِ ‫صيح عرِِب موُّبِْي ي ْفهمه الْ َْوم‬
َ ‫ول َر ِب الْ َعالَم‬
‫ْي‬ َ ‫ك ََي َر ُس‬
َ ْ‫ك َو َس ْع َدي‬
َ ‫َجيعاً لَوُّبَّْي‬ ُ ْ ُ ُ َ َ ُ ََ َّ ‫َ ن‬
َ ‫ب فَ َكل َمهُ الض ن‬ َ ‫ال ص ََي‬
َ َْ َ‫ف‬
He-saww said: ‘O lizard!’ The lizard spoke to him-saww in fluent tongue, eloquent Arabic, clear.
All the people understood it, ‘At your-saww service and your-saww assistance, O Rasool-saww of
Lord-azwj of the worlds!’
‫ال ص َم ْن تَ ْعوُّبُ ُد‬

َ َْ َ‫ف‬
He-saww said: ‘Whom do you worship?’
ِ ِ ‫الس َم ِاء َع ْر ُشهُ َو ِِف ْاْل َْر‬

ُ‫ض ُسلَِْانُهُ َو ِِف الْوُّبَ ْح ِر َسوُّبِيلُهُ َو ِِف ا ْْلَنَّة َر ْْحَتُهُ َو ِِف النَّا ِر َع َذابُه‬ َّ ‫ال الَّ ِذي ِِف‬
َ َ‫ق‬
It said, ‘The One-azwj, in the sky is His-azwj Throne, and in the earth is His-azwj Authority, and in
the sea is His-azwj Way, and in the Paradise is His-azwj Mercy, and in the Fire is His-azwj
Punishment’.
‫ب‬
‫َن‬َ ‫ال ص فَ َم ْن أ َََن ََي‬
َ َْ َ‫ف‬
He-saww said: ‘So whom am I-saww, O lizard?’
َِّ ‫ول‬
َ َ‫اب َم ْن َك َّذب‬
‫ك‬ َ َ‫ص َّدق‬
َ ‫ك َو قَ ْد َخ‬ َ ِ‫اَّلل َو َخ َاُتُ النَّوُّبِي‬
َ ‫ْي قَ ْد أَفْلَ َح َم ْن‬ ُ ‫ت َر ُس‬
َ ْ‫ال أَن‬
َ َ‫ق‬
It said, ‘You-saww are Rasool-saww of Allah-azwj, and seal (last) of the Prophets-as. He has
succeeded, the one who ratifies you-saww and he would be disappointed, the one who belies
you-saww!’
َِّ ‫ِل ِمْنك و و‬ِ ُ َ‫ض أَح ٌد ُِو أَبْغ‬ ِ َِّ ‫اَّللِ حْاً و‬ َّ ‫اِب أَ ْش َه ُد أَ ْن ََل ِلَهَ ََِّل‬
َ‫اعة‬
َ ‫الس‬
َّ ‫ت‬
َ ْ‫اَّلل َْلَن‬ َ َ َ ََّ ‫ض‬ َ َ ِ ‫ك َو َما َعلَى َو ْجه ْاْل َْر‬ َ ُ‫اَّلل لَ َْ ْد أَتَ ْيت‬ َ َ َّ ‫ول‬ ُ ‫َّك َر ُس‬
َ ‫اَّللُ َو أَن‬ ‫ال ْاْل َْعَرِ ن‬
َ َْ َ‫ف‬
َِِ‫اخلِي َو َخا ِرِجي َو ِس ِري َو َع ََلنِي‬ ِ ‫ك َشع ِري و ب َش ِري و د‬
َ َ ِ ِ ِ ِ ِ ََّ ِ ‫ب‬
َ َ ْ َ ‫ِل م ْن نَ ْفسي َو م ْن ُولْدي فَ َْ ْد َآم َن ب‬ ‫َح ن‬
َ‫أ‬
The Bedouin said, ‘I testify that there is no god except Allah-azwj, and you-saww are Rasool-saww
of Allah-azwj truly. By Allah-azwj! I had come to you-asws, and there was no one upon the surface
of the earth who was more hateful to me than you-saww, and by Allah-azwj, now you-saww are the
more beloved to me than my own self, and my children. My hair, and my skin, and my inside,
and my outside, and my secrecy, and my announcements have (all) believed in you-saww!’
‫الص ََلةَ ََِّل بِ ُْ ْرآن‬

َّ ‫ص ََلة َو ََل يَْوُّبَ ُل‬ َّ ُ‫َّلل الَّ ِذي َِ َد َاك ِ ََل َِ َذا الَّ ِذي يَ ْعلُو َو ََل يُ ْعلَى َعلَْي ِه َو ََل يَْوُّبَلُه‬
َ ِ‫اَّللُ ََِّل ب‬
َِِّ ‫اَّللِ ص ا ْْلم ُد‬
َْ َّ ‫ول‬ُ ‫ال لَهُ َر ُس‬
َ َْ َ‫ف‬
Rasool-Allah-saww said to him: ‘The Praise is for Allah-azwj Who has Guided you to this, One-azwj
Who is High and there is nothing higher over Him-azwj, nor will Allah-azwj Accept it except with
Salat, nor will He-azwj Accept the Salat except with Quran!’
Page 210 of 296

‫يط َو ََل ِِف الْ َوِجي ِز أَ ْح َس َن ِم ْن َِ َذا‬ ِ َ ‫ال َي رس‬

ِ ‫اَّلل ما َِسعت ِِف الْوُّب ِس‬
َ ُ ْ َ َّ ‫ول‬ ِْ ‫َّب ص ُسورَة الْ َف ِاَتَ ِة و ُسورَة‬
ِ ‫اْل ْخ ََل‬
ُ َ َ َ َْ َ‫ص ف‬
ِ َ َ‫ق‬
‫ال فَ َعل ْم ِن فَ َعلَّ َمهُ النِ ن‬
َ َ َ
He said, ‘So teach me!’ The Prophet-saww taught him Surah Al Fatiha (Ch. 1), and Surah Al
Ikhlaas (Ch. 112). He said, ‘O Rasool-Allah-saww! I have not in the simplicity nor in the brevity
anything more excellent than this!’
ِ ‫ْي فَ َك َََّّنَا قَرأْت ثُلُثَ ِي الْ ُْر‬ ِ ِ ‫ال ص ِ َّن ِ َذا َك ََلم ر ِب الْعالَ ِمْي و لَي‬
‫آن َو ِذَا‬ْ َ َ ِ ْ َ‫آن و ِذَا قَرأ َْتَا َمَّرت‬
َ َ ‫ث الْ ُْ ْر‬ َ ‫َح ٌد فَ َك َََّّنَا قَ َرأ‬
َ ُ‫ْت ثُل‬ َ ‫اَّللُ أ‬ َ ‫س بِش ْعر ِذَا قَ َرأ‬
َّ ‫ْت قُ ْل ُِ َو‬ َ ْ ََ َ َُ َ َ َْ َ‫ف‬
َ ‫قَ َرأ َْتَا ثَََلاثً فَ َك َََّّنَا قَ َرأ‬
ُ‫ْت الْ ُْ ْرآ َن ُكلَّه‬
He-saww said: ‘This is Speech of Lord-azwj of the worlds, and it isn’t poetry. When you recite ‘Say:
‘He, Allah, is One [112:1] (Surah Al Ikhlaas), it is as if you have recited a third of the Quran,
and when you recite it twice, it is as if you have recited two-thirds of the Quran, and when
you recite it thrice, it is as if you have recited the Quran, all of it’.
‫اِب ِ َّن ِ َْلنَا يَْوُّبَ ُل الْيَ ِس َْي َو يُ ْع ِِي الْ َكثِ َْي‬
‫ال ْاْل َْعَرِ ن‬
َ َْ َ‫ف‬
The Bedouin said, ‘Our God-azwj Accepts the little and Gives the lot!’
ِ ِ َ َْ َ‫اطوُّبةً رجل أَفْ َْر ِم ِن ف‬

ِ
ُ‫َص َحابِه أ َْعُِوهُ فََ َْعَِ ْوهُ َح ََّّت أَبَُِْروه‬
ْ ‫ال ص ْل‬ ِ َ َْ َ‫ال ف‬
ُ ٌ ُ َ َ َ‫ال َما ِف بَِن ُسلَْيم ق‬ ٌ ‫ك َم‬ ‫ال لَهُ النِ ن‬
َ َ‫َّب ص أَ ل‬ َ َ‫ُثَّ ق‬
Then the Prophet-saww said to him: ‘Is there any wealth for you?’ He said, ‘There is no man
among the whole of the clan of Suleym poorer than me’. He-saww said to his-saww companions:
‘Give him!’ They gave him until they surprised him.
‫وك‬ ََّ ِ ‫ت‬
َ ُ‫ِل يَ ْوَم تَوُّب‬ ْ َ‫اَّلل أ َََن أ َْعَِْيتُهُ ََنقَةً ُع َشَراءَ تَلْ َح ُق َو ََل تُلْ َح ُق أ ُِْدي‬ َ ‫الر ْْحَ ِن بْ ُن َع ْوف ََي َر ُس‬
َّ ‫ال َعْوُّب ُد‬
َ َْ َ‫ف‬
Abdul Rahman Bin Awf said, ‘O Rasool-Allah-saww! I shall give him a she-camel ‘Al Ushara’ (had
been pregnant for ten months before being born). It catches up and cannot be caught up with.
You-saww had gifted it to me on the day of (military expedition of) Tabuk’.
ِ ِ ِ ْ‫ف َدابَّة ِِبَل‬

ِ ْ‫ف أ َْعرِاِب َعلَى أَل‬ َِّ ‫ول‬ِ ‫اِب ِمن ِعنْ ِد رس‬
ُ ‫يد َِ َذا الَّذي يَكْذ‬
ٌّ َِ‫ب َو يَْزعُ ُم أَنَّهُ ن‬
‫ب‬ ُ ‫يدو َن فَ َْالُوا نُِر‬
ُ ‫ال َْلُْم أَيْ َن تُ ِر‬
َ َْ َ‫ف َسيْف ف‬ َ ُ ْ‫اَّلل ص فَتَلََّْاهُ أَل‬ َُ ْ ‫فَ َخَر َج ْاْل َْعَرِ ن‬
The Bedouin went out from the presence of Rasool-Allah-saww. A thousand Bedouins being
upon a thousand animals with a thousand swords met him. He said to them, ‘Where are you
intending?’ The said, ‘We intend this one who is lying and claim that he-saww is a Prophet-saww’.
ِ‫اَّلل‬ َّ ‫اِب أَ ْش َه ُد أَ ْن ََل ِلَهَ ََِّل‬

َّ ‫ول‬ َّ ‫اَّللُ َو أ‬
ُ ‫َن ُُمَ َّمداً َر ُس‬ ‫ال ْاْل َْعَرِ ن‬
َ َْ َ‫ف‬
The Bedouin said, ‘I testify that there is no god except Allah-azwj and Muhammad-saww is
Rasool-saww of Allah-azwj!’
ِ‫اَّلل‬
َّ ‫ول‬ َّ ‫ت فَ َحدَّثَ ُه ْم ِِبَ ِديثِ ِه فَ َْالُوا ُكلن ُه ْم ََل ِلَهَ ََِّل‬
ُ ‫اَّللُ ُُمَ َّم ٌد َر ُس‬ َ ‫صوُّبُ ْؤ‬
َ ُ‫فَ َْالُوا لَه‬
They said to him, ‘You have reneged!’ He narrated to them with his narration. They all said,
‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj!’
Page 211 of 296

ِ ِ ِِ
ِ ‫يد فَلَم ي ْؤِمن ِِف أ َََّي ِم ِه ص ِمن الْعر‬ ِِ ِ َِّ ‫ول‬
َ َْ َ‫اَّلل ُم ْرََن ِِب َْم ِرَك ف‬
ٌ ْ‫ب َو ََل م ْن َغ ِْْيِ ْم أَل‬
.‫ف َغ ْْيُُِ ْم‬ ََ َ ْ ُ ْ ‫ت َرايَة َخالد بْ ِن الْ َول‬
َ ‫ال ص ُكونُوا ََْت‬ َّ ِ‫ُثَّ أَتَ ُوا الن‬
َ ‫َّب فَ َْالُوا ََي َر ُس‬
Then they came to the Prophet-saww and they said, ‘O Rasool-Allah-saww! Order us with your-saww
orders’. He-saww said: ‘Be under a flag of Khalid Bin Al Waleed’. There did not believe during
his-saww days from the Arabs, nor from others, any thousand other than them’’. 362 (From a
non-Shia source)
ِ ِ ‫ي و مسلِم و النَّسائِي و ابن ماجه عن أُِم َش ِريك أ ََِّنَا استَْمر‬

ِ ‫ت النَِّب ص ِِف قَتْ ِل الْ ِوْز َغ‬
َ ‫ان فََ ََمَرَِا بِ َذل‬
.‫ك‬ َّ ََ َ ْ ْ َ ْ َ َ ُ ْ َ ‫َو َرَوى الْوُّبُ َخا ِر ن َ ُ ْ ٌ َ َ ن‬
And it is reported by Al-Bukhari, and Muslim, and Al Nasair, and Ibn Maja, from Umm Shareek
– She sought instructions (permission) of the Prophet-saww in killing the lizards (geckos). He-saww
instructed her with that. 363 (From a non-Shia source)
.‫َّار َعلَى ِبْ َر ِاِ َيم‬ َ َ‫َّب ص أ ََمَر بِ َْْت ِل الْ َوَزِ َو َسَّاهُ فُ َويْ ِسْاً َو ق‬
َ ‫ال َكا َن يَْن ُف ُخ الن‬
ِ ْ ‫يح‬
َّ ِ‫ْي أ ََّن الن‬
ِ َّ ‫و ِِف‬
َ ‫الصح‬ َ
And in the two ‘Saheeh’ (Bukhari and Muslim) – ‘The Prophet-saww instructed with killing the
gecko and named it as ‘Fuweysiqa) (mischief-maker) and said: ‘It used to blow (inflame) the
fire upon Ibrahim-as’’.364 (From a non-Shia source)
ِ ِ َّ ‫و كذلك رواه أْحد ِف مسنده َو َرَوى ا ْْلَاكِ ُم ِِف الْ ُم ْستَ ْد َر ِك َع ْن َعوُّبْ ِد‬
‫ود ََِّل أَُِِ بِه النِ ن‬
ُ‫َّب ص فَيَ ْدعُو لَه‬ ٌ ُ‫َحد َم ْول‬ َ َ‫الر ْْحَ ِن بْ ِن َع ْوف أَنَّهُ ق‬
َ ‫ َكا َن ََل يُولَ ُد ْل‬:‫ال‬
ِ ‫ال ِو الْوَز ُ بن الْوَزِ الْملْعو ُن بن الْملْع‬ ِ ِ
.‫ون‬ ُ َ ُ ْ ُ َ َ ُ ْ َ َ ُ َ َْ َ‫فََ ُْدخ َل َعلَْيه َم ْرَوا ُن بْ ُن ا ْْلَ َك ِم ف‬
And like that is reported by Ahmad in his ‘Musnad’, and it is reported by Al Hakim in ‘Al
Mustadrak, from Abdul Rahman Bin Awf having said: ‘No new-born was born to anyone
except it was brought to the Prophet-saww. He-saww would supplicate for it. Marwan Bin Al
Hakam would enter to see it. He-saww said: ‘He is the gecko son of the gecko, the Accursed
sone of the Accursed’’.365 (From a non-Shia source)
ِ
‫صَر‬َ ‫ال َعْوُّب ُد ا َّلر ْْحَ ِن بْ ُن أَِِب بَكْر ُسنَّةُ َِرقْ َل َو قَ ْي‬
َ َْ َ‫ال َم ْرَوا ُن ُسنَّةُ أَِِب بَكْر َو ُع َمَر ف‬ َ ‫ لَ َّما ََيَ َع ُم َعا ِويَةُ َِلبْنِ ِه يَِز‬:‫ال‬
َ َ‫يد ق‬ َ َ‫َو َرَوى بَ ْع َدهُ بِيَ ِسْي َع ْن ُُمَ َّم ِد بْ ِن ِزََيد ق‬
َََ ‫اَّللِ ص لَ َع َن أ‬
َّ ‫ول‬ َ ‫اَّللِ َما ُِ َو بِِه َو لَ ِك َّن َر ُس‬ َّ ‫ب َو‬ َ ‫ت َك َذ‬
ِ َ ِ‫ال لِوالِ َدي ِه أُف لَ ُكما فَوُّبلَ َغ َذل‬
ْ َ‫ك َعائ َشةَ فَ َْال‬ َ ْ َ ‫يك َو الَّ ِذي ق‬ ِ َّ ‫ال لَه مروا ُن أَنْت الَّ ِذي أَنْزَل‬
َ ‫اَّللُ ف‬ َ َ َ ْ َ ُ َ َْ َ‫ف‬
.‫صلْوُّبِ ِه‬
ُ ‫َم ْرَوا َن َو َم ْرَوا َن ِِف‬
And it is reported after it by a little, from Muhammad Bin Ziyad who said, ‘When Muawiya
got the allegiances pledged to his son-la Yazeed-la, Marwan said, ‘Sunnah of Abu Bakr and
Umar!’ Abdul Rahman Bin Abu Bakr said, ‘Sunnah of Hercules and Caesar’. Marwan said to
him, ‘You are the one regarding whom was Revealed: And he who said to his parents, ‘Ugh
to you both! [46:17]’. That reached Ayesha. She said, ‘He is lying! By Allah -azwj, he is not with
it, but Rasool-Allah-saww had cursed the father of Marwan and Marwan was in his loins!’’ 366
362
Bihar Al-Anwaar – V 62 The book of animals - Ch 5 H 16 / 1
363
364
365
366
Page 212 of 296

َِّ ُ‫ال ائْ َذنُوا لَه علَي ِه لَعنة‬

‫اَّلل َو َعلَى َم ْن‬ َْ ْ َ ُ َ َْ َ‫ص ْوتَهُ ف‬
َ ‫ف‬ ِ ِ‫استََْ َذ َن َعلَى الن‬
َ ‫َّب ص فَ َعَر‬ ْ ‫اص‬ِ ‫ص ْحوُّبَةٌ أ ََّن ا ْْلَ َك َم بْ َن أَِِب الْ َع‬ ْ َ‫ي َع ْن َع ْم ِرو بْ ِن ُمَّرَة ا ْْلَُه ِِن َو َكان‬
ُ ُ‫ت لَه‬ َ ‫ُثَّ ُرِو‬
‫ضيَّ ُعو َن ِِف ْاْل ِخَرةِ ذَ ُوو َمكْر َو َخ ِد َيعة يُ ْعَِ ْو َن ِِف الدننْيَا َو َما َْلُْم ِِف ْاْل ِخَرةِ ِم ْن‬
َ ُ‫يل َما ُِ ْم يُ ْس ِرفُو َن ِِف الدننْيَا َو ي‬
ِ ِ ِ َِّ ِ ِ ُ ‫َيَْر ُج ِم ْن‬
ٌ ‫صلْوُّبه َل الْ ُم ْؤم َن منْ ُه ْم َو قَل‬ ُ
.‫َخَلق‬
Then it is reported from Amro Bin Murrah Al Juheyni, and there was companionship for him,
‘Al Hakam Bin Al Aas sought permission to see the Prophet-saww. He-saww recognised his voice.
He-saww said: ‘Give permission to him, may Allah-azwj Curse him, and upon the one to emerge
from his loins, except the Momin from them, and little is what they would be. They would be
dealing in the world with plotting and deception and wasting regarding the Hereafter. They
would be given in the world, and there would be no share for them in the Hereafter’’.367 (From
a non-Shia source)
ِ ِ ِ ِ ِ ِ ِ ِ ََ َّ‫ ََل تَ ُشوبوا الل‬:‫ال‬ َ َ‫اَّللِ ص ق‬ َ ‫َو َرَوى الْوُّبَيْ َه ِْ ني أ ََّن َر ُس‬
‫ب الْوُّبَ ْحَر َح ََّّت‬
َ ‫نب َو يَ ُشوبُهُ َلْ َماء فَا ْش ََ دى ق ْرداً َو َرك‬ ُ ِ‫يم ْن َكا َن قَوُّبْلَ ُك ْم يَوُّب‬
ََ َّ‫يع الل‬ َ ‫نب َلْ َماء فَإ َّن َر ُج ًَل َكا َن ف‬ ُ َّ ‫ول‬
‫الس ِفينَ ِة‬
َّ ‫َخ َذ ِدينَاراً َو َرَمى بِِه ِِف الْوُّبَ ْح ِر َو ِدينَاراً ِِف‬ ِ
َ ََ‫صاحوُّبُ َها يَْنظُُر ِلَْيه ف‬
ِ ‫صَّرَة و‬
َ َ ‫الدقَ َل فَ َفتَ َح ال ن‬ َّ ‫صعِ َد‬َ ‫َخ َذ َِا َو‬
ِ َ ‫اَل الْ ِْرد صَّرَة الد‬
َ ََ‫ََّنن ِْي ف‬ ُ َ ْ َ ‫اَّللُ تَ َع‬ َّ ‫ِذَا َْلِ َج فِ ِيه أَ ْْلََم‬
.‫الس ِفينَ ِة‬
َّ ‫نب ِِف‬ ِ َ َّ‫ْي فََلْ َْى ََُن الْم ِاء ِِف الْوُّبَ ْح ِر و ََُن الل‬
ِ ْ ‫ص َف‬ ِ
ْ ‫َح ََّّت قَ َس َم َها ن‬
َ َ َ َ
And it is reported by Al Bayhaqi that Rasool-Allah-saww said: ‘Do not be mixing the milk with
the water, for a man, among the ones who were before you, was selling the milk and mixing
it with the water. He bought a monkey and sailed the se until when he was turbulent in it,
Allah-azwj the Exalted Inspired the monkey to steal the bag of Dinars. It took it and ascended
the mast. It opened the bag and its owner was looking at it. It took a Dinar and threw it in the
sea, and a Dinar in the ship, to the extent that it divided into two halves. So it had thrown the
price of the water in the sea and price of the milk in the ship’’.368 (From a non-Shia source)
َ ‫ت َما يُْوُّب ِك‬ ِ ِ ِ ْ ‫ت َعلَى ابْ ِن َعوُّبَّاس و ُِو ي ْرأُ ِِف الْم‬ َ َ‫َو َرَوى ا ْْلَاكِ ُم ِِف الْ ُم ْستَ ْد َر ِك َع ْن ِع ْك ِرَمةَ ق‬
َّ ‫يك َج َعلَِن‬
ُ‫اَّلل‬ ُ ْ‫ص ِرهِ َو يَْوُّبكي فَ ُْل‬
َ َ‫ص َحف قَ ْوُّب َل ذَ َِاب ب‬ ُ ََ َ َ ُ ْ‫ َد َخل‬:‫ال‬
‫فِ َد َاك‬
And it is reported by Al-Hakim in ‘Al-Mustadrak’, from Ikrimah (Bin Abu Jahl-la) who said, ‘I
entered to see Ibn Abbas and he was reciting the Parchment (Quran) before his sight had
gone, and he cried. I said, ‘What makes you cry? May Allah-azwj Make me to be sacrificed for
you!’
ِ ‫السوُّب‬ ِ ْ َ‫ال ِ ِذهِ ْاْليةُ و سََلْهم ع ِن الْ َْري ِة الَِِّ كان‬

‫ت‬ ْ َّ ‫ت حاََرَة الْوُّبَ ْح ِر ِ ْذ يَ ْع ُدو َن ِِف‬ َْ َ ْ ُ ْ َ َ َ َ َ‫ق‬
He said, ‘This Verse: And ask them about the town which was by the sea. When they
exceeded during the Sabbath [7:163]’.
‫ت ا ْْلِيتَا ُن ََْتِي ِه ْم يَ ْوَم‬

ِ َ‫ت فَ َكان‬
ِ ‫السوُّب‬ ِ ِ ِ ‫ال قَريةٌ َكا َن ِِبا أ ََُنس ِمن الْيه‬
َ ‫اَل َعلَْي ِه ْم‬
ْ َّ ‫صْي َد ا ْْليتَان يَ ْوَم‬ َ ‫اَّللُ تَ َع‬
َّ ‫ود فَ َحَّرَم‬ َُ َ ٌ َ َ ْ َ َ‫ت َو َما أَيْلَةُ ق‬ ُ ‫ف أَيْلَ َة قُ ْل‬ُ ‫ال أَ تَ ْع ِر‬
َ َ‫ال ُثَّ ق‬ َ َ‫ق‬
‫وِا ََِّل ِِبَ َشَّْة َو َمَُونَة‬ ِ ‫السوُّب‬
َ ‫ت ََل َُِي ُد‬ ِ ِ
ِ ‫ت ُشَّرعاً بِيضاً سَاَنً َكَ َْمثَ ِال الْ َم َخ‬ ِ ‫السوُّب‬
َ ‫وِنَا َو ََلْ يُ ْد ِرُك‬ ْ َّ ‫اض فَِإذَا َكا َن َغ ْ ُْي يَ ْوم‬ ْ َّ
He (the narrator) said, ‘Then he said, ‘Do you know Eilat?’ I said, ‘And what is Eilat?’ He said,
‘A town, some people from the Jews were at it. Allah -azwj Prohibited unto them to catch the
367
368
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fishes on the day of the Sabbath. The fishes used to come to them on the day of Sabbath
(Saturday) early, white, fat like the partridges. When it was other than the day of Sabbath
(Saturday), they would not find it and could not catch them except with difficulties and
equipment.
ِ ِ ِ ِ َّ ‫ت فَربَِه ِ ََل وتِد ِِف‬ ِ َّ ‫ُثَّ ِ َّن رج ًَل ِمنْهم أَخ َذ حواتً ي وم‬
‫َخ ُذوا‬
َ ََ‫ك أ َِْ ُل بَْيت منْ ُه ْم ف‬ َ ‫الساح ِل َو تَ َرَكهُ ِِف الْ َماء َح ََّّت ِذَا َكا َن الْغَ ُد أ‬
َ ‫َخ َذهُ فََ َكلَهُ فَ َف َع َل ذَل‬ َ ُ ََ ‫السْوُّب‬ َ َْ ُ َ ْ ُ ُ َ
‫ك فِي ِه ْم‬ِ‫الشو ِاء فَ َفعلُوا َك ِفعلِ ِهم و َكثر َذل‬
ِ ‫و َشووا فَوج َد ِجْيا ُِنُم ِر‬
َ َُ َ ْ ْ َ َ ‫يح‬ َ ْ َ َ َ َْ َ
Then a man from them seized a fish on the day of Saturday. He tied it to a peg in the coast
and left it in the water until when it was the next morning, he took it and ate it. So, his family
members did that. They took and grilled it. Their neighbours found the smell of grilling. They
did like their deeds, and that became a lot among them.
َّ ً‫ت َو فِْرقَةٌ قَالُوا َِلَ تَعِظُو َن قَ ْوما‬

َ‫اَّللُ ُم ْهلِ ُك ُه ْم أ َْو ُم َع ِذ ُِبُ ْم ْاْليَة‬ ِ
ْ َ‫ت َو ف ْرقَةٌ َِن‬
ِ ِ
ْ َ‫فَافََْ دقُوا فَرقاً ف ْرقَةٌ أَ َكل‬
They separated into sects. A sect ate, and a sect forbade, and a sect said, ‘Why are you
advising a people whom Allah would either be Destroying or Punishing [7:164] – the Verse.
‫اَّللِ َما نُ َساكِنُ ُك ْم ِِف َم َكان أَنْتُ ْم‬ ِ ‫ض ما ِع ْن َده ِمن الْع َذ‬
َّ ‫اب َو‬ َ َ ُ
ِ ِ ِ َِّ ‫ت الْ ِفرقَةُ الَِِّ َِنَت ََِّّنَا ُْن ِذرُكم َغضب‬
َ ِ ‫اَّلل َو ع َْابَهُ أَ ْن يُصيوُّبَ ُك ْم َِ ْسف أ َْو قَ ْذف أ َْو بَ ْع‬ ََ ُْ َ ْ ْ
ِ َ‫و قَال‬
َ
ِ‫فِ ِيه و َخر ُجوا ِمن ال نسور‬
َ َ َ
And the sect which had forbidden, said, ‘But rather, we are cautioning you of the Wrath of
Allah-azwj and His-azwj Punishment that He-azwj might either Afflict you with the submergence,
or upheavals, or some of what is with Him-azwj from the Punishments. By Allah-azwj! We shall
not dwell with you in a place you are in!’ And they went out from the wall (of the town).
َِّ ‫ال قِردةٌ و‬ ِ ِ ِ ِ ِِ

‫اب َو َد َخ َل‬
َ َ‫ب تَتَ َع َاوى ُثَّ نََزَل َو فَتَ َح الْوُّب‬
ٌ ‫اَّلل َْلَا أَ ْذ ََن‬ َ َ َ َ َْ َ‫ور ف‬ َ ‫ب ال نسوِر فَلَ ْم ُُيْوُّب ُه ْم أ‬
َ ‫َح ٌد َو تَ َس َّوَر نْ َسا ٌن منْ ُه ُم ال نس‬ َ ََ ‫ضَربُوا‬َ َ‫ُثَّ َغ َد ْوا َعلَْيه م َن الْغَد ف‬
ِ‫اْلنْس أَنْساِبا ِمن الْ ِْردة‬ ِ ِْ ‫ت الْ ِْرَدةُ أَنْس َاِبَا ِمن‬
ِ َ‫النَّاس علَي ِهم فَعرف‬
َ َ َ ََ َ ُ ِْ ‫س َو ََلْ تَ ْع ِرف‬ ِ ْ‫اْلن‬ َ َ َ ََ ْ ْ َ ُ
Then they came to it early next morning and knocked on the gate. But no one answered them,
and a person from them climbed above the wall. He said, ‘Monkeys, by Allah -azwj! There are
tails for them, wagging!’ Then he descended and opened the gate and the people entered
unto them. The monkeys recognised their lineages (relatives) from the human beings and the
humans did not recognise their lineages (relatives) from the monkeys.
ِْ ‫ت فََُل ٌن فَيُ ِشْي بِرأْ ِس ِه أَ ْن نَ َع ْم و يَْوُّب ِكي و ََِِْ الْ ِْرَدةُ ِ ََل نَ ِسيوُّبِ َها و قَ ِريوُّبِ َها‬
‫اْلنْ ِس ِي‬ ِ ِ ‫ال فَيَِِْ الْ ِْردةُ ِ ََل نَ ِسيوُّبِ ِه و قَ ِريوُّبِ ِه فَيحت ن‬
َ ْ‫ك بِه َو يَل‬
َ ْ‫ص ُق ِلَْيه فَيَ ُْو ُل لَهُ أَن‬ َْ َ ََ َ َ َ‫ق‬
َ َ َ َ َ ُ َ
‫ت فََُلنَةُ فَيُ ِشْيُ بَِرأ ِْس َها أَ ْن نَ َع ْم َو تَ ْوُّب ِكي‬
ِ ْ‫ول أَن‬
ُ ُْ َ‫فَي‬
He said, ‘The monkey came to his relative and his near one and rubbed against him and
adhered to him. He said, ‘Are you so and so?’ He indicated with his head, ‘Yes’, and he cried.
And the monkeys kept coming to their relatives and their near ones of the humans, and they
were saying, ‘Are you so and so?’ And they would indicate by their head, ‘Yes’, and cry’.
ِ
ُ‫ت الْ ِف ْرقَةُ الثَّالِثَة‬
ِ َ‫وء و أَخ ْذ ََن الَّ ِذين ظَلَموا بِعذاب بَِيس ِِبا كانُوا ي ْفس ُْو َن فَ ََل أ َْد ِري ما فَعل‬
َ َ ُ َ َ َ ُ َ َ َ ‫ين يَنْ َه ْو َن َع ِن ال نس‬
ِ َّ
َ ‫ول أ ََْنَيْنَا الذ‬
ُ ُْ َ‫اَل ي‬ َ ‫اَّللَ تَ َع‬
َّ ‫َسَ ُع‬ْ ََ‫ال ابْ ُن َعوُّبَّاس ف‬ َ َ‫ق‬
ُ‫فَ َك ْم قَ ْد َرأَيْنَا ُمْن َكراً فَلَ ْم نَْنهَ َعْنه‬
Page 214 of 296

Ibn Abbas said, ‘I am listening to Allah-azwj the Exalted Saying: So when they forgot what they
had been reminded with, We Rescued those who were forbidding from the evil and We
Seized those who were unjust with an evil (Punishment) due to what they had been
corrupting [7:165]. I don’t know what happened to the third sect. How many times we have
seen evil, but we do not prevent it’.
َّ ً‫ْي قَالُوا َِلَ تَعِظُو َن قَ ْوما‬

ً‫اَّللُ ُم ْهلِ ُك ُه ْم أ َْو ُم َع ِذ ُِبُ ْم َعذاًَ َش ِديدا‬ ِ ِ َّ ‫ال ِع ْك ِرمةُ فَ ُْلْت ما تَرى جعلَِن‬
َ ‫اَّللُ ف َد َاك ِ َِّنُ ْم قَ ْد أَنْ َكُروا َو َك ِرُِوا ح‬ ََ َ َ ُ َ َ َْ َ‫ف‬
Ikrimah said, ‘I said, ‘May Allah-azwj Make me to be sacrificed for you! What is your view they
had denied and disliked when they said: ‘Why are you advising a people whom Allah would
either be Destroying or Punishing by a severe Punishment?’ [7:164]?’
ِ ْ َ‫ك و أ ََمر ِِل بَُِْبَديْ ِن َغلِيظ‬

.‫ْي فَ َك َسانِي ِه َما‬ ِ
َ َ َ ‫فََ َْع َجوُّبَهُ قَ ْوِِل ذَل‬
That word of mine surprised him, and he instructed for two thick garments for me and clothed
me with these’’.369 (From a non-Shia source)
ِ َ ‫اص ي نْزو َن علَى ِمنْ َِبي َكما تَنْزو الْ ِْردةُ فَما رئِي ص‬ َّ َ‫ت ِِف َمنَ ِامي َك‬
ِ ِ ِ ْ ‫َن بَِن‬ ِ
ً‫احكا‬ َ َ ُ َ َ َ ُ َ َ َ ُ َ ‫اْلَ َكم بْن أَِب الْ َع‬
ِ ُ ْ‫ َرأَي‬:‫ال‬ َّ ِ‫َو ِِف الْ ُم ْستَ ْد َرك َع ْن أَِِب َُِريْ َرةَ أ ََّن الن‬
.‫ات‬َ ‫َح ََّّت َم‬
And in (the book) ‘Al Mustadrak’ – from Abu Hureyra (well-known fabricator), ‘The Prophets-
saww said: ‘I-saww in my-saww dream as if the sons of Al Hakam Bin Abu Al Aas were jumping upon
my-saww pulpit like what the monkeys jump’. He-saww was not seen smiling (after that) until he-
saww passed away’’.370 (From a non-Shia source)
.‫ان ََِِْ الْ َم ْرأَةُ فَتَ ِج ُد َزْو َج َها قَ ْد ُم ِس َخ قِْرداً ِْلَنَّهُ ََل يُ ْؤِم ُن َِلْ َْ َد ِر‬
ِ ‫الزم‬ ِ ِ ُ ‫ال رس‬
َ َّ ‫ول ا ََّّلل ص ِِف آخ ِر‬ َ َ‫َو َرَوى الََََِّب ِانن ِِف ُم ْع َج ِم ِه َع ْن أَِِب َسعِيد ا ْْلُ ْد ِر ِي ق‬
ُ َ َ َ‫ال ق‬
And it is reported by Al Tabrany in his (book) ‘Mu’jama’ – from Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘At the end of times, the woman would come and find her husband to
have been morphed into a monkey, because he had not believed in the pre-
determination’’.371 (From a non-Shia source)
َّ ‫اَ ُع الْعِْل ِم ِِف َغ ِْْي أ َِْلِ ِه َك ُم َْلِ ِد ا ْْلَنَا ِزي ِر ا ْْلَْوََِر َو اللن ْؤلَُؤ َو الد‬
.‫نر‬ ِ ‫يضةٌ علَى ُك ِل مسلِم و و‬
َ َ ُْ
ِ َ‫ طَل‬:‫ال‬
َ َ ‫ب الْع ْل ِم فَ ِر‬
ُ َّ ِ‫اج ْه َع ْن أَنَس أ ََّن الن‬
َ َ‫َّب ص ق‬ َ ‫َو َرَوى ابْ ُن َم‬
And it is reported by Ibn Maja, from Anas (well-known fabricator), ‘The Prophet-saww said:
‘Seeking the knowledge is an Imposition upon every Muslim, and placing the knowledge in
other than its rightful ones is like the pigs collared with the jewels, and the pearls and the
gems’’.372 (From a non-Shia source)
‫َجنِ َحة ِم ْن ُك ِل َجانِب َو َو ْج ُه َها َك َو ْج ِه‬ ْ ً‫وسى طَائِرا‬

ْ ‫اسُ َها الْ َعْن َْاءُ َْلَا أ َْربَ َعةُ أ‬ َ ‫اَل َخلَ َق ِِف َزَم ِن ُم‬
َ ‫اَّللَ تَ َع‬ ِ َ ‫و ِِف ربِي ِع ْاْلَبْرا ِر ِِف‬
َّ ‫ب الَِِّْْي َع ِن ابْ ِن َعوُّبَّاس أ ََّن‬ َ َ َ َ
ِ ِ
‫اِا ِم ْن ُك ِل َش ْيء ق ْسِاً َو َخلَ َق َْلَا ذَ َكراً مثْلَ َها‬ ِ ِْ
َ ْ َ ‫اْلنْ َس‬
ِ
َ ‫َع‬ ‫أ‬ ‫و‬ ‫ان‬
369
370
371
372
Page 215 of 296

And in (the book) ‘Rabie Al Abrar’ in the chain of birds, from Ibn Abbas, ‘Allah -azwj the Exalted
Created a bird in the era of Musa-as, its name is ‘Al-Anqa’a’ (The Phoenix). It had four wings
for it from every side, and its face was like the face of the human being, and it had been given
a piece from all things, and a male was Created for it, like it.
ِ ِ ِِ ْ‫ت الْمْ ِد ِس و جعلْتهما ِزَيدةً فِيما وصل‬

ِ ِ ‫ت ِرْزقَ ُه َما ِِف الْ ُو ُح‬ ِ ْ َ‫ت طَائِريْ ِن َع ِجيوُّب‬ ِ ِِ
‫اس ََل‬ َ ‫ت به بَِن ْسَرائ‬
َ َ‫يل َو تَن‬ ُ َ َ َ َ َ َ ُُ َ َ َ َ ‫وش الَِِّ َح ْو َل بَْي‬ ُ ْ‫ْي َو َج َعل‬ َ ُ َْ‫َو أ َْو َحى لَْيه أَن َخل‬
‫َو َكثَُر نَ ْسلُ ُه َما‬
And He-azwj Revealed to him-as: “I-azwj have Created two strange bird and Made their
sustenance to be among the wild animals which are around Bayt Al Maqdis, and Made them
as an addition in what the children of Israel can connect with, and they will procreate and
their offspring would be a lot!”
‫الصْوُّبيَا َن ِ ََل أَ ْن بن ثنُوُّبِ َئَ َخالِ ُد بْ ُن ِسنَان الْ َعْوُّب ِس ني ِم ْن بَِن َعوُّبْس‬
ِ ‫ت بِنَجد و ا ْْلِجا ِز فَلَم تَزْل ََْ ُكل الْوحوش و َّتَِْف‬
ُ َ َ ُُ ُ َ ْ َ َ ْ ْ ‫ت فَ َوقَ َع‬ ْ َ‫وسى ع انْتَ َْل‬ َ ‫ِف ُم‬ِ
َ ‫فَلَ َّما تُ ُو‬
.‫وج ُد الْيَ ْوَم‬َ ُ‫ت فَ ََل ت‬
َْ َّ ‫َّب ص فَ َش َك ْوا ِلَْي ِه َما يَلْ َْ ْو َن ِمنْ َها فَ َد َعا‬
َ ‫اَّللَ َعلَْي َها فَانْ ََِْ َع نَ ْسلُ َها َو انْ ََْر‬ ِ ِ‫قَ ْوُّب َل الن‬
When Musa-as passed away, they transferred and landed at Najd and Al Hijaz. It did not cease
to eat the wild animals and snatching the children until was the ‘prophet-hood’ of Khalid Bin
Sinan Al-Absy from the clan of Absy, before the Prophet-saww. They complained to him what
they were facing from it. He supplicated to Allah-azwj against it and its lineage was cut off, and
it was exterminated, so it cannot be found today’’.373 (From a non-Shia source)
َِّ ‫ول‬
‫ت‬
ُ ْ‫اَّلل ص فَ َف َعل‬
ِ ‫ود الْعتَم ِة مع رس‬
ُ َ َ َ َ َ َ ‫ت اللَّيْلَةَ ُش ُه‬
ُ ‫ت لَ ِو ا ْغتَنَ ْم‬
ِ َ ‫ت لَيْلَةٌ َش ِد‬
ُ ْ‫يدةَ الظنلْ َمة َو الْ َمَِ ِر فَ ُْل‬ ْ َ‫ َكان‬:‫ال‬ ِ ‫و روى الََِّب ِانن و َغْيه عن قَتَادةَ ب ِن الننعم‬
َ َ‫ان أَنَّهُ ق‬ َ ْ ْ َ ْ َ ُُ ْ َ ََ ََ َ
‫اَّلل ص‬ َِّ ‫ول‬
َ ‫ك ََي َر ُس‬ ِ
َ ْ ُ ُ َ ََ َ َ ‫فَلَ َّم‬
‫ي‬ ‫وُّب‬
َّ َ ‫ل‬ ‫ت‬‫ل‬
ْ ‫ق‬ ‫ة‬
ُ ‫اد‬ ‫ت‬ ‫ق‬ ‫ال‬
َ ‫ق‬ ‫آن‬ ‫ر‬ ‫ا‬
And it is reported by Al Tabari and others, from Qatadah Bin Al Numan having said, ‘It was a
night of intense darkness and rain. I said, ‘If the night would improve, I could attend the night
Salat with Rasool-Allah-saww’. I did so. When he-saww saw me, he-saww said: ‘Qatadah?’ I said, ‘At
your-saww service, O Rasool-Allah-saww!’
‫ت فََْتِِن‬ ِ ِ َّ ِ ِ ِ ِ َّ ‫اِ َد‬ ِ ‫ُثَّ قُلْت علِمت أ ََّن ش‬

َ ْ‫ال ص ِ َذا ان‬
َ ْ‫صَرف‬ َ َْ َ‫ك ف‬
َ ‫ت أَ ْن أَ ْش َه َد َِا َم َع‬
ُ ‫َحوُّبَْوُّب‬
ْ ََ‫يل ف‬
ٌ ‫الص ََلة ِف َِذه اللْيلَة قَل‬ َ ُ َْ ُ
Then I said, ‘I knew that few would be attending the Salat during this night, so I loved to attend
it with you-saww’. He-saww said: ‘When you finish, then come to me-saww’.
ِ ِِ ِ ِ ‫الص ََلةِ أَتَي‬

َ ‫ك َع ْشراً َو ِم ْن َخلْف‬ ِ ‫ال ِ َذا ي‬ ِ ‫فَلَ َّما فَر ْغ‬
ً‫ك َع ْشرا‬ َ ‫ضيءُ أ ََم َام‬ ُ َ َ َْ َ‫ت لَْيه فََ َْعَِ ِان ُع ْر ُجوَنً َكا َن ِِف يَده ف‬
ُ ْ َّ ‫ت م َن‬ ُ َ
When I was free from the Salat, I came to him-saww. He-saww gave me a bent twig which was in
his-saww hands. He-azwj said: ‘This will illuminate in front of you ten (paces) in front and ten
(paces) from behind you’.
ِ ِ ِ ِ
ِ ‫اَ ِربه َِلْعرج‬
‫ون‬ َ َ‫ض ْئ بِِه َح ََّّت َََِِْ بَْيت‬
ُ ْ ُ ُ ْ ْ َ‫ك فَتَج َدهُ ِِف َزا ِويَة الْوُّبَْيت ف‬ ْ
ِ ‫ك فَا ْذِب ِِب َذا الْعرج‬
ِ َ‫ون فَاست‬
ُ ْ ُ َ ْ َ َ ‫ك ِِف أ َِْل‬َ ‫ال ِ َّن الشَّْيَِا َن قَ ْد َخلَ َف‬
373
Page 216 of 296

Then he-saww said: ‘The Satan-la has stayed behind among your family, so go with this twig and
be illuminated with it until you come to your house. You will find him-la in a corner of the
house, so hit him-la with the twig’.
‫الزا ِويَِة فَِإذَا فِ َيها قُْن ُف ٌذ فَلَ ْم أ ََزْل‬

َّ ‫ت ِ ََل‬ ِ
ُ ‫ت أ َِْلي فَ َو َج ْد ُتُ ْم قَ ْد َرقَ ُدوا فَنَظَْر‬
ِ َْ‫ال فَخرجت ِمن الْمس ِج ِد فََََاء الْعرجو ُن ِمثْل الشَّمع ِة نُوراً فَاستض‬
ُ ْ‫ت بِه َو أَتَي‬
ُ َ َْ َْ َ ُ ُْ َ َ ْ َ َ ُ ْ َ َ َ َ‫ق‬
ِ ‫ََ ِربه َِلْعرج‬
.‫ون َح ََّّت َخَر َج‬ ُ ْ ُ ُُ ْ ‫أ‬
He (the narrator) said, ‘I went out from the Masjid and the twig illuminated like the (lighted)
candle light. I was illuminated by it and came to my family. I found them to be sleeping. I
looked at the corner and therein was a hedgehog. I did not cease to hit it with the twig until
it went out’’.374 (From a non-Shia source)
374
Page 217 of 296

‫ األسباب العارضة املقتضية للتحرمي‬6 ‫ابب‬
CHAPTER 6 – INCIDENTAL CAUSES REQUIRING THE

PROHIBITION
ِ ِ ِ ِ ِ ْ ‫يم ِي عن سه ِل ب ِن أ‬ ِِ ِ ِ ِ ِِ ِ ِ ِ َّ ‫ نَ َو ِاد ُر‬-1
‫وسى‬َ ‫َْحَ َد الديوُّبَاج ِي َع ْن ُُمَ َّمد بْ ِن ُُمَ َّمد بْ ِن ْاْلَ ْش َعث َع ْن ُم‬ ْ ْ َ ْ َ ‫يل َع ْن ُُمَ َّمد بْ ِن ا ْْلَ َس ِن التَّم‬ َ ‫ َع ْن َعْوُّبد الْ َواحد بْ ِن ْسَاع‬،‫الر َاونْدي‬
ِ ِ َ َْ َ‫نب ِخنْ ِزيرة ف‬ ِ َ َ‫ ُسَِل َعلِ ٌّي ع َع ْن َْحَل غُ ِذي بِل‬:‫ال‬ َ َ‫آَئِِه ع ق‬ ِِ ِ ِ
‫ب َو الن ََّوى َو‬
َ ‫ال قَي ُدوهُ َو ْاعل ُفوهُ الْ ُك ْس‬ َ َ َ َ ‫وسى َع ْن‬ َ ‫وسى بْ ِن َج ْع َفر َع ْن َجده ُم‬ َ ‫يل بْ ِن ُم‬ َ ‫بْ ِن ْسَاع‬
.‫َ ْرِع َشاة َسْوُّب َعةَ أ َََّيم‬
َ ‫نب فَيُلْ َْى َعلَى‬ ْ ‫نب َو ِ ْن ََلْ يَ ُك ِن‬
ِ َ َّ‫استَ ْغ ََن َع ِن الل‬ ْ ‫ا ْْلُْوُّبَز ِ ْن َكا َن‬
ِ َ َّ‫استَ ْغ ََن َع ِن الل‬
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail, from Muhammad Bin Al-Hassan Al Tameemi,
from Sahl Bin Ahmad Al Deebaj, from Muhammad Bin Muhammad Bin Al Ashas,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his grandfather-asws Musa-asws, from
his-asws forefathers-asws having said: ‘Ali-asws was asked about feeding a lamb with pig milk.
He-asws said: ‘Tie it up and feed it the seeds and the kernels and the bread, if it was needless
from the milk, and if it was not needless from the milk, then cast it upon udders of a sheep
for seven days’’.375
.ُ‫ْي ع ِمثْلَه‬ِِ ِ َِّ ‫ون عن أَِِب عوُّب ِد‬ َّ ‫ َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ِن الن َّْوفَلِ ِي َع ِن‬،‫ الْ َك ِاِف‬-2
َ ‫اَّلل ع َع ْن أَم ِْي الْ ُم ْؤمن‬ ْ َ ْ َ ِِ ‫الس ُك‬
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny – from Abu
Abdullah-asws, from Amir Al-Momineen-asws – similar to it.376
‫اَّللِ ع َع ْن َْحَل يَْر َِ ُع‬

َّ ‫ت َر ُج ًَل يَ ْسَ َُل أ َََ َعْوُّب ِد‬ ِ َ َ‫ان ب ِن س ِدير ق‬
ُ ‫ َس ْع‬:‫ال‬
ِ ِ َّ ‫يد و عوُّب ِد‬
َ ْ َ‫الص َمد بْ ِن ُُمَ َّمد َمعاً َع ْن َحن‬
ِ ِ ِ ِ ِ ِْ ‫ قُرب‬-3
ْ َ َ ‫ َع ْن ُُمَ َّمد بْ ِن َعْوُّبد ا ْْلَم‬،‫اْل ْسنَاد‬ ُْ
ِ‫ك ِِف نَسلِه‬ ِ ِ ِ ِ
ْ ْ َّ‫م ْن خنْ ِز َيرة ُث‬
َ ُ‫استُ ْفح َل ا ْْلَ َم ُل ِف َغنَم فَ َخَر َج لَهُ نَ ْس ٌل َما قَ ْول‬
The book) ‘Qurb Al Isnad’ – from Muhammad Bin Abdul Hameed, and Abdul Samad Bin Muhammad, both
together from Hanan Bin Sadeyr who said,
‘I heard a man asking Abu Abdullah-asws about a lamb breast feeding from a female pig, then
the lamb is left to procreate among sheep, so an offspring emerges for it. What is your-asws
word regarding its offspring?’
ِ ُُ‫ت أَنَّهُ ِم ْن نَسلِ ِه بِ َعيْنِ ِه فَ ََل تَْربْهُ و أ ََّما َما ََلْ تَ ْعلَم أَنَّهُ ِمنْهُ فَ ُهو ِِبَنْ ِزلَِة ا ْْل‬
.ُ‫نب ُك ْل َو ََل تَ ْسَ َْل َعنْه‬ ِ
َ ‫ال َما َعل ْم‬
َ َْ َ‫ف‬
َ ْ َ َ ْ
He-asws said: ‘Whatever you know that it is from its offspring exactly, do not go near it, and as
for what you don’t know that it is from it, it would be at the status of the cheese. Eat and do
not ask about it’’.377
ِِ َّ ‫َ َع ِم ْن ِخْن ِز َيرة َح ََّّت َكِ ََب َو َش‬ َِّ ‫ سَِل أَبو عوُّب ِد‬،‫ الْمْنِع‬-4
‫ال أ ََّما َما‬
َ َْ َ‫َخَر َج لَهُ نَ ْس ًَل ف‬ ْ ‫ب َو ا ْشتَ َّد َعظْ ُمهُ ُثَّ ِ َّن َر ُج ًَل‬
ْ ََ‫استَ ْف َحلَهُ ِِف َغنَمه ف‬ َ ‫اَّلل ع َع ْن َج ْدي َر‬ َْ ُ َ ُ ُ ُ
.‫ت ِم ْن نَ ْسلِ ِه بِ َعيْنِ ِه فَ ََل تََْربْهُ َو أ ََّما َما ََل تَ ْعرفُهُ فَ ُكلْهُ َو ََل تَ ْسَ َْل َعنْهُ فَإنَّهُ ِبَنْزلَة ا ْْلُُنب‬
ِ ِ ِ ِ ِ ِ َ ْ‫َعَرف‬
375
376
377
Page 218 of 296

‘Abu Abdullah-asws was asked about a young goat breast feeding from a female pig until it
grows old and big and its bones are strong. Then a man has it procreate among his sheep, and
an offspring emerges for it. He-asws said: ‘As for what you know being from its offspring exactly,
do not go near it, and as for what you do not know, east it and do not ask about it, for it is at
the status of the cheese’’.378
.‫َ َع َو ذَ َكَر َْْنواً ِم َن الْ ُمْنِ ِع‬ ِ ِ ‫اَّللِ و أ َََن ح‬ ِ ِ َ َ‫ان ب ِن س ِدير ق‬
ِ ِِ ِ ِ ِ
َ ‫اٌَر عنْ َدهُ َع ْن َج ْدي َر‬ َ َ َّ ‫ ُسَ َل أَبُو َعْوُّبد‬:‫ال‬ َ ْ َ‫َرَواهُ ِِف الْ َك ِاِف َع ْن َعل ِي بْ ِن بْ َراِ َيم َع ْن أَبيه َع ْن َحن‬
It is reported in (the book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Hanan Bin Sadeyr who said,
‘Abu Abdullah-asws was asked while I was in his-asws presence, about a young goat breast
feeding’ – and he mentioned approximate to it’’.379
.‫نب ِخْن ِز َيرة‬

ِ َ َ‫َ َع ِم ْن ل‬ ِ َ َ‫اَّللِ بْ ِن ِسنَان َع ْن أَِِب ْحََْزَة َرفَ َعهُ ق‬ ِ ‫ و روى أَيضاً عن ُُم َّم ِد ب ِن َيَي ع ِن الْوش‬-5
َّ ‫َّاء َع ْن َعْوُّب ِد‬
َ ‫ ََل ََْ ُك ْل م ْن َْلِْم َْحَل َر‬:‫ال‬ َ َ َ ْ ْ َ ْ َ ْ ََ َ
And it is reported as well from Muhammad Bin Yahya, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza,
raising it,
‘He-asws said: ‘Do not eat from the meat of a lamb having been breast fed from the milk of a
female pig’’.380
ِ ِ ِ ْ‫ َكتوُّبت ِلَي ِه جعِل‬:‫ال‬ ِ ِ ِ

َ‫ت أ‬
ْ ‫َ َع‬
َ ‫ََرَِبَا الْ َف ْح ُل ُثَّ َو‬ ْ ‫ت َو َكِ ََب‬
َ ‫ت َو‬ ْ ‫ت َعنَاقاً َح ََّّت فُِ َم‬ َ ‫ت ف َد َاك م ْن ُك ِل َس ْوء ْامَرأَةٌ أ َْر‬
ْ ‫َ َع‬ ُ ُ ْ ُ َْ َ َ‫يسى ق‬ َ ‫َْحَ َد بْ ِن ُُمَ َّمد بْ ِن ع‬
ْ ‫يحةُ أ‬
َ ‫صح‬ َ
.‫س بِِه‬ ْ
‫ِب‬ ‫َل‬
َ ‫وه‬‫ْر‬
‫ك‬ ‫م‬ ‫ل‬‫ع‬ِ‫َُيوز أَ ْن ي ْؤَكل َْلمها و لَوُّبنها فَ َكتب ع ف‬
َ َ ٌ ُ َ ٌ ْ َ َ َ َُ َ َ ُ ْ َ ُ ُ ُ
(The book) ‘Saheeh’ of Ahmad Bin Muhammad Bin Isa who said,
‘I wrote to him-asws (Ali-asws Bin Muhammad-asws), ‘May I be sacrificed for you-asws from every
evil! A woman breast-feeds a young female goat until it weaned and grew old, and the male
goat struck (copulated) with it, then it gave birth. Is it allowed to consume its meat and its
milk?’ He-asws wrote: ‘A disliked deed, there is no problem with it’’.381
.‫س بِِه‬ ِ ِِ ِ ِ ِ ِِ ِ
َ ْ‫ب ع ف ْع ٌل َمكُْروهٌ َو ََل َِب‬
َ َ‫ت َعنَاقاً بلَوُّبَن َها َح ََّّت فََِ َمتْ َها فَ َكت‬ َ ‫يسى ِ ََل َعل ِي بْ ِن ُُمَ َّمد ْامَرأَةٌ أ َْر‬
ْ ‫َ َع‬ َ ‫َْحَ ُد بْ ُن ُُمَ َّمد بْ ِن ع‬
ْ‫بأ‬َ َ‫َو ِف الْ َفْيه َكت‬
And in (the book) ‘Al Faqeeh’ – Ahmad Bin Muhammad Bin Isa wrote to Ali-asws Bin
Muhammad-asws, ‘A woman breast-fed a young female goat with her milk until it weaned.
He-asws wrote, ‘A disliked deed, and there is no problem with it’’.382
‫أقول اْلديث يتمل معنيْي أحدَها أن اْلرَاع فعل مكروه و اْلكل َل ِبس به و عوُّبارة الفْيه ِبذا أنسب و الثان أن اْلكل مكروه ليس ِبرام و ِذا‬
‫بعوُّبارة التهذيب حيث حذف الواو أنسب‬
378
379
380
381
382
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Note: I (Majlisi) am saying, ‘Two meanings are possible. One of these is that the breast-feeding
is a disliked deed, and the consuming, there is no problem with it, and the expression in ‘Al
Faqeeh’ with this is better. And the second is that the consumption is disliked, not Prohibited.
And this is the expression of ‘Al Tehzeeb’ whereby the (letter) ‘Waw’ is deleted, is better.
‫ث على ما ِف الفْيه ِن كان السؤال عن اللحم فاملراد عدم الوُّبَس بلحم العناق على املعَن اْلول و على ما ِف التهذيب يتمل العناق و اْلوَلد و اْلعم‬
‫و يؤيد كون املراد عدم الوُّبَس بلحمها‬
Then, based upon what is in ‘Al Faqeeh’, if the question was about the meat, then the intent
here is that there is no problem with the meat of a young female goat, based upon the first
meaning; and based upon what is in ‘Tehzeeb’, it is possible the young female goat, and the
children, and the generality, and it supports the intent being there is no problem with its meat’.
.‫س بِلَ ْح ِم ِه‬ ِ َ َ‫َ َع ِم ْن ل‬ َِّ ‫يب أَيضاً بِسند مرسل عن أَِِب عوُّب ِد‬ ِ
َ ْ‫ال ََل َِب‬ َ َ‫نب ْامَرأَة َح ََّّت ا ْشتَ َّد َعظْ ُمهُ َو نَوُّب‬
َ َ‫ت َْلْ ُمهُ ق‬ َ ‫اَّلل ع ِِف َج ْدي َر‬ ْ َ ْ َ َ ْ ُ َ َ ْ ِ ‫َما َرَواهُ ِِف الت َّْهذ‬
What is reported in ‘Al Tehzeeb’ as well by an unbroken chain,
‘From Abu Abdullah-asws regarding a young goat been breast-fed from the milk of a woman
until its bones were strong and its meat was built. He -asws said: ‘There is no problem with its
meat’’.383
.‫ض َها َح ََّّت تُ ْستَ َْبَأَ َو ا ْْلَََّللَةُ ِِ َي الَِِّ ثتَتَ َخلَّ ُلَ َتلل الْ َمَزابِ َل فَتََْ ُك ُل الْ َع ِذ َرَة‬
ِ ‫اْل ََّللَِة و أَلْوُّب ِاِنَا و ب ي‬ ِ َِّ ‫ول‬ِ ‫ َعن رس‬،‫َّعائِم‬
َْ َ َ َ َْ ‫اَّلل ص أَنَّهُ َِنَى َع ْن ُْلُوم‬ ُ َ ْ ُ َ ‫ الد‬-5
‘From Rasool-Allah-saww, he-saww had prohibited from meats of ‘Al Jalalah’ and its milk, and its
eggs, until it is separated. And ‘Al Jalalah’, it is which feeds on the rubbish dumps, and eats
the dung’’.384 (From a non-Shia source)
َ‫اجةُ ثَََلثَة‬ َ ‫ين يَ ْوماً َو الشَّاةُ َسوُّبْ َعةَ أَََّيم َو الْوُّبََِّةُ َخَْ َسةَ أ َََّيم َو الد‬
َ ‫َّج‬ ِ ِ
َ ‫ْي يَ ْوماً َو الْوُّبَ ََْرةُ ع ْشر‬
ِ ِ َ‫ النَّاقَةُ ا ْْل ََّللَةُ َُْتوُّبس علَى الْعل‬:‫ال‬
َ ‫ف أ َْربَع‬ َ َ ُ َ َ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-6
.‫يض ِمنْ َها‬ ِِ ِ ِ
ُ ِ‫ض َما يَوُّب‬ ُ ‫ب أَلْوُّبَا ُن ذَ َوات ْاْلَلْوُّبَان منْ َها َو يُ ْؤَك ُل بَْي‬
ُ ‫وم َها َو تُ ْشَر‬
ُ ُ‫ك ُْل‬َ ‫أ َََّيم ُثَّ تُ ْؤَك ُل بَ ْع َد ذَل‬
And from Ali-asws having said: ‘The filth-eating she camel would be withheld upon the (good)
feed for forty days, and the cow for twenty days, and the sheep for seven days, and the duck
for five days, and the chicken for three days, then their meats can be eaten after that, and
you can drink the milks of the ones from these with the milks and eat the eggs from these
what lays the eggs’’.385
ْ ُ‫ال َعلِ ٌّي ع النَّاقَة‬

ُ ‫اْلَََّللَةُ ََل ُيَ نج َعلَى ظَ ْه ِرَِا َو ََل يُ ْشَر‬
‫ب لَوُّبَنُ َها َو ََل يُ ْؤَك ُل‬ َ َ‫آَئِِه ع ق‬ َ ‫وسى بْ ِن َج ْع َفر َع ْن‬
ِِ ِ ِ َّ ‫ نَو ِادر‬-7
َ ‫ َِِْْل ْسنَاد الْ ُمتَ َْدم َع ْن ُم‬،‫الر َاونْد ِي‬ ُ َ
.‫اج ثَََلثَةَ أ َََّيم‬ َّ َّ ِ ِ َّ ِ
ُ َ َ َ َ َْ ُ َ ُ َ َ ً ْ َ َ ْ ُ َ َُ َ َ َ ً ْ َ َ َ ْ َ َ ُ ‫َْلْ ُم َها َح‬
‫َّج‬ ‫الد‬ ‫و‬ ‫م‬ ‫ََي‬
َّ ‫أ‬ ‫ة‬ ‫س‬ ‫َخ‬ ‫ة‬َ‫ل‬ ‫َل‬ ‫اْل‬
ْ ‫ة‬ ِ ‫وُّب‬ْ‫ل‬ ‫ا‬ ‫و‬ ‫ا‬ ‫م‬‫و‬ ‫ي‬ ‫ين‬
‫ر‬ ‫ش‬ ‫ع‬ ‫ة‬َ‫ل‬ ‫َل‬ ‫ْل‬
ْ ‫ا‬ ‫ة‬‫ر‬ْ ‫وُّب‬
ْ‫ل‬ ‫ا‬ ‫و‬ ‫ا‬ ‫م‬‫و‬ ‫ي‬ ‫ْي‬ ‫ع‬ ‫ب‬
‫َر‬‫أ‬ ‫د‬ ‫ي‬
َّ ْ ‫ي‬ ‫َّت‬
َّ
(The book) ‘Nawadir’ of Al Rawandy, by the preceding chain,
383
384
385
Page 220 of 296

‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws – Ali-asws said: ‘The filth eating she-
camel, the Hajj cannot be performed upon its back, nor can its milk be drunk, nor can its meat
be eaten until it is tied up for forty days (and fed good fodder), and the filth eating cow for
twenty days, and the filth eating duck for five days, and the chicken for three days’’.386
.ُ‫ك َش ْيءٌ ِم ْن َعَرقِ َها فَا ْغ ِسلْه‬ ِ ِ ‫اَّللِ ع ََل تَ ْشرب ِمن أَلْوُّب‬
ِ ِْ ‫ان‬
َ ‫اْلب ِل ا ْْلَََّللَة َو ِ ْن أ‬
َ َ‫َصاب‬ َ ْ َْ َّ ‫ال أَبُو َعْوُّب ِد‬
َ َ‫ ق‬،‫ الْ ُمْنِ ُع‬-8
‘Abu Abdullah-asws said: ‘Do not drink from the milks of the filth eating camels, and if
something from its sweat hits (touches) you, then wash it’’.387
.‫س بِِه‬ ِ ِ ِ ِ ِ
َ ْ‫ال يُ ْغ َس ُل َما ِف َج ْوف َها ُثَّ ََل َِب‬
َ َْ َ‫ت ف‬ ْ َ‫َص َحابِه َع ِن الْوُّبَاق ِر ع ِِف َشاة َش ِرب‬
ْ َ‫ت بَ ْوًَل ُثَّ ذُِب‬ ِ ‫وسى بْ ُن أُ َكْيل َع ْن بَ ْع‬
ْ ‫ضأ‬ َ ‫و الذي ورد ِف ذلك َما َرَواهُ ُم‬
And that which has been reported regarding that is what is reported by Musa Bin Ukeyl, from one of his
companions,
‘From Al-Baqir-asws regarding a sheep which had drunk urine, then it was slaughtered. He-asws
said: ‘It would be washed whatever is in its inside, then there is no problem with it’’.388
.‫ك ا ْْلَ ِال ََل يُ ْؤَك ُل َما ِِف بَِْنِ َها‬

َ ‫ت َعلَى تِْل‬ َ َ‫الص ِاد ِق ع أَنَّهُ ق‬
ِ ْ ‫ ِِف َشاة َش ِربت َخَْراً ح ََّّت س ِكر‬:‫ال‬
ْ َ‫ت ُثَّ ذُِب‬َ َ َ َْ َّ ‫و ُيب غسل اللحم لِ ِرَوايَِة َزيْد الش‬
َّ ‫َّحاِم َع ِن‬
And it obligates washing the meat due to the report of Zayd Al Shaham, from Al Sadiq -asws
having said regarding a sheep which had drunk wine until it was intoxicated, then it was
slaughtered while being upon that state: ‘It cannot be eaten whatever is inside it’’.389
‫اق الْ َمَر ُق َو يُغْ َس ُل اللَّ ْح ُم َو‬ َ َ‫ت فَِإذَا فِ َيها فَََْرةٌ َميِتَةٌ ق‬
ُ ‫ال يُ َهَر‬ ِ ِ ِ ِِ ‫اظ ِم عن‬
ْ ‫آَئه ع ُسَ َل َعل ٌّي ع َع ْن ق ْدر طُوُّبِ َخ‬
ِ ِِ ِ ِ َّ ‫ نَو ِادر‬-9
َ ْ َ ‫ َِِْْل ْسنَاد الْ ُمتَ َْدم َع ِن الْ َك‬،‫الر َاونْد ِي‬ ُ َ
.‫يُنََّْى َو يُ ْؤَك ُل‬
(The book) ‘Nawadir’ of Al Rawandy’ – by the preceding chain,
‘From Al Kazim-asws, from his-asws forefathers-asws: ‘Ali-asws was asked about a pot being cooked
it and there was a dead mouse in it. He-asws said: ‘The curry would be spilt, and the meat would
be washed, and it would be cleaned and eaten’’.390
ِ ‫اعي ي ْنزو علَى َشاة ِمْنها فَلَ َّما بصر بِص‬

‫احوُّبِ َها َخلَّى َسوُّبِيلَ َها‬ ِ َّ ‫ سَ ََل َيَي بن أَ ْكثَم موسى الْمَبقَع عن رجل أَتَى ِ ََل قَ ِِي ِع َغنَم فَرأَى‬،‫ول‬ ِ
َ َُ َ َ َ ُ َ َ ‫الر‬ َ ُ َ ْ َ َ َْ ُ َ ُ َ ُ ْ َ ْ َ ُْ ‫ف الْ ُع‬ ُ َ‫ َُت‬-10
‫وز أَ ْكلُ َها أَ ْم ََل‬ َ ‫ْي الْغَنَِم َكْي‬
ُ ُ‫ف تُ ْذبَ ُح َو َِ ْل َُي‬ َ َْ‫ت ب‬ْ َ‫فَ َد َخل‬
(The book) ‘Tuhaf Al Uqool’ –
‘Yahya Bin Aksam asked Musa Al-Mubarqa’a about a man who came to a flock of sheep. He
saw the shepherd having sex with a sheep from it. When he was sighted by its owner, he freed
386
387
388
389
390
Page 221 of 296

its way, so it entered between the sheep. How would it be slaughtered, and is it allowed to
eat it or not?’
ِ ْ ‫ص َف‬
‫ْي‬ ِ ِ ‫ْي و ساِم ب ينَهما فَِإ َذا وقَع علَى أ‬ ِ ْ ِ‫َحرقَ َها و ِ ْن ََلْ يَ ْع ِرفْ َها قَسم الْغَنَم ن‬ ِ ِ َ َْ َ‫ث ع ف‬ ِ
َ ‫َخاهُ أ َََ ا ْْلَ َس ِن الثَّال‬
ْ ‫َحد الن‬ َ َ َ َ َ ُ َْ َ َ َ َ ْ ‫ص َف‬ َ ََ َ َ ْ ‫ال نَّهُ ْن َعَرفَ َها َذ َِبَ َها َو أ‬ َ ‫وسى أ‬
َ ‫فَ َسَ ََل ُم‬
.‫ت َو ََنَا َسائُِر الْغَنَِم‬ ِ ِ َّ ‫اات ِن فَيْ ِرع ب ينَهما فَََينهما وقَع‬ ِ ِ ِ
ْ َ‫ُح ِرق‬
ْ ‫ت َو أ‬
ْ َ‫الس ْه ُم ِبَا ذُِب‬ َ َ َ ُ َ ُ َْ ُ ُ َ ‫ك َح ََّّت تَ ْوُّب َْى َش‬ َ ‫ف ْاْل َخَر فَ ََل يََز ُال َك َذل‬ ْ ‫ف ْاْل َخُر ُثَّ يُ َف ِر ُق الن‬
َ ‫ص‬ ُ ‫ص‬ْ ‫فَ َْ ْد ََنَا الن‬
Musa asked his brother Abu Al-Hassan-asws the 3rd. He-asws said: ‘If he can recognise it, he can
slaughter it and burn it, and if he cannot recognise it, the flock would be divided into two
halves and a lot would be cast between the two. When it falls upon one of the two halves,
the other half would be saved. Then then other half would be divided. It will not cease to be
done like that until there remain two sheep between the two. Whichever the lot falls with, it
would be slaughtered and burned, and rest of the sheep would be saved’’.391
َ َ‫الر ُج ِل ع أَنَّهُ ُسَِ َل َع ْن َر ُجل نَظََر ِ ََل َراع نََزا َعلَى َشاة ق‬
‫ال ِ ْن‬ َّ ‫يسى َع ِن‬ ِ ِ ْ ‫بَيَا ٌن َرَوى الشَّْي ُخ َِ َذا ا ْْلََََب ِبِِ ْسنَ ِادهِ َع ْن ُُمَ َّم ِد بْ ِن أ‬
َ ‫َْحَ َد بْ ِن َْي ََي َع ْن ُُمَ َّمد بْ ِن ع‬
.‫ت َسائُِرَِا‬ ِ َّ ‫ْي أَبداً ح ََّّت ي َْع‬
ْ َ‫الس ْه ُم ِبَا فَتُ ْذبَ ُح َو َُتَْر ُق َو قَ ْد ََن‬ َ َ َ َ ِ ْ ‫ص َف‬
ِ
ْ ‫َحَرقَ َها َو ِ ْن ََلْ يَ ْع ِرفْ َها قَ َس َم َها ن‬ ْ ‫َعَرفَ َها َذ َِبَ َها َو أ‬
Explanation – This Hadeeth is reported by the Sheykh, by his chian from Muhammad Bin
Ahmad Bin Yahya, from Muhammad Bin Isa,
‘From the man-asws (Abu Al-Hassan-asws) having been asked about a man who looked at a
shepherd having sex with a sheep. He-asws said: ‘If it is recognised, it would be slaughtered and
burnt, and if it is not recognised, it would be divided in two halves, for ever, until the lot falls
with it, so it would be slaughtered with and burnt, and the rest of them would be saved’’.
ِ ‫السم َكةُ فَوقَه فَ ُكلْها و ِ ْن َكانَت ََْتتَه فَ ََل ََْ ُكل و ِذَا َكا َن اللَّحم مع‬
‫الِ َح ِال‬ ََ ُْ َْ ُ ْ
ِ
َ َ ُ ْ َ َّ ‫السفنود ْن َكانَت‬
ِ ِ َّ ‫ت َسَ َكةٌ مع ا ْْلِ ِر ِي ِِف‬
ََ
ِ
ْ َ‫ قَا َل ع ِذَا ُجعل‬،‫َا‬ ِ ُ‫ فِْه‬-11
َ ‫الر‬
ِ‫ال ِمْنه و ََل ي ْؤَكل ما ََْتته ِمن ا ْْلو َذاب ِة و ََل َغ ِْيه‬ ِ ِ َْ ْ‫ال ِِف ِحجاب و ََل ي ْن ِزُل ِمْنه شيء ََِّل أَ ْن ي ث‬ ِ ‫َن‬ َّ ‫نود أُكِ َل اللَّ ْح ُم َو ا ْْلُو َذابَةُ ِْل‬
ِ ‫السف‬َّ ‫ِِف‬
ْ َ َ ُ َ ُ َ َ ْ ُ ْ َ ُ َ ‫ب َس‬ َ ُْ‫ب فَإ ْن ث‬
َ ُ ٌْ َ ُ َ َ َ َ ‫الِ َح‬
.ُ‫َو يُ ْؤَك ُل َما فَ ْوقَه‬
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If the fish is made to be with the (prohibited)
catfish in the oven, if the fish was above it, eat it, and if it was under it, do not eat it; and when
the meat was with the spleen in the oven, eat the meat and the rice because the spleen is in
a veil and nothing would descend from it except if it is pierced. If it is pierced, it would flow
from it and it cannot be eaten what is beneath it from the rice, nor anything else, and it can
be eaten, whatever is above it’’.392
‫ال‬ ِ ‫َن‬
َ ‫الِ َح‬ َّ ‫الِ َح ِال ََلْ يُ ْؤَك ْل َو يُ ْؤَك ُل ُجو َذابُهُ ِْل‬
ِ ‫الِح ِال فَِإ ْن َكا َن أَس َفل ِمن‬
َ َ ْ
َ ‫ َذا َكا َن اللَّ ْح ُم َم َع الِ َحال ِِف َسفنود أُك َل اللَّ ْح ُم َذا َكا َن فَ ْو َق‬،‫ الْ ُمْن ُع‬-12
ِ َ‫اْلوذ‬
‫اب‬ ِ ِ َ ‫ِِف ِحجاب و ََل ي نْ ِزُل ِمنْه َشيء ََِّل أَ ْن ي ثْ َْب فَِإ ْن ثُِْب س‬
ُْ ‫ال منْهُ َو ََلْ يُ ْؤَك ْل َما ََتْتَهُ م َن‬ َ َ َ ُ ٌْ ُ َ َ َ
‘When the meat was with the spleen in an oven, eat the meat when it was above the spleen.
If it was lower than the spleen, do not eat and eat its rice, because the spleen is in a veil and
391
392
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nothing would descend from it except if if it is pierced. If it is pierced, it would flow from it
and it cannot be eaten whatever is beneath it, from the rice.
‫اْلِ ِر ِي َو فَ ْو َق الَِِّ ََل تُ ْؤَك ُل‬ ِ ‫الس نف‬ َّ ِ ِ ِ ِ ِ

ْ ‫ود فَ ْو َق‬ ْ َ‫س ِ َذا َكان‬
َّ ‫ت ِِف‬ ِ ُ ُ‫وز أَ ْكلُ َها َم َع ج ِري أ َْو َغ ِْْيَِا َُّا ََل َُي‬
ٌ ْ‫وز أَ ْكلُهُ ِف َسفنود أُكلَت ال ِِ َْلَا فَل‬ ُ ُ‫ت َسَ َكةٌ َُي‬ ْ َ‫َو ِ ْن ُجعل‬
.‫َس َف َل ِم َن ا ْْلِ ِر ِي ََلْ تُ ْؤَك ْل‬
ْ‫تأ‬ ْ َ‫فَِإ ْن َكان‬
And if a fish is made to be in an oven, it is allowed to eat it if with an eel, or something else
from what is not allowed to eat. It can be eaten, that which has scales for it when it was in
the oven above the eel, and above that which cannot be eaten. If it was lower than the eel, it
cannot be eaten’’.393
ِ ‫الص ِاد ُق ع ِذَا َكا َن اللَّحم مع‬

.‫الِ َح ِال َو ذَ َكَر ِمثْ َل َما ِِف الْ ُمْنِ ِع‬ ََ ُْ َ َ‫ ق‬،ُ‫الْ َف ِْيه‬
َّ ‫ال‬
(The book) ‘Al-Faqeeh’ – Al-Sadiq-asws said: ‘When the meat was with the spleen’ – and he
mentioned similar to what is in (the above book) ‘Al-Muqnie’’.394
َ َ‫الِ َح ِال أَ َِي نل أَ ْكلُهُ ق‬

ِ ‫ سَِل ع ِن‬:‫ال‬ َِّ ‫الساَ ِط ِي عن أَِِب عوُّب ِد‬
‫ال ََل ََْ ُكلْهُ فَ ُه َو َد ٌم‬ َ َ ُ َ َ‫اَّلل ع ق‬ ْ َ ْ َ َ َّ ‫َرَواهُ الشَّْي ُخ ِِف الْ ُم َوثَّ ِق َع ْن َع َّمار‬
It is reported by the Sheykh in ‘Al Mowsiq’ – from Ammar Al Sabaty,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the spleen, ‘Is it
allowed to eat it?’ He-asws said: ‘Do not eat it, for it is blood’.
ُ‫اب أَ يُ ْؤَك ُل َما ََْتتَه‬ ْ ‫ت فَِإ ْن َكا َن الَِّ َع ُام ِِف َسفنود َم َع َْلْم َو ََْتتَهُ ُخْوُّبٌز َو ُِ َو‬
ُ ‫اْلُو َذ‬ ُ ْ‫قُل‬
I said, ‘If the food was in an over along with meat, and under it was bread, and it is attracting
(the flavours), can it be eaten what is under it?’
‫يل َعلَْي ِه‬ ِ ِ ِ ‫ال ِِف ِحجاب ََل ي ِسيل ِمنْه فَِإ ْن َكا َن ا‬ ِ ‫َن‬َّ ‫لِ َح ِال ِْل‬
ِ َِ ‫ال نَعم ي ْؤَكل اللَّحم و ا ْْلوذَاب و ي رمى‬
ُ ‫ال َم ْش ُْوقاً أ َْو َمثْ ُْوًَ فَ ََل ََْ ُك ْل َُّا يَس‬
ُ ‫لِ َح‬ ُ ُ َ َ َ ‫الِ َح‬ َ ُْ َ ُ ُ َ ُ ْ ُ ُ ْ َ َ َ‫ق‬
‫ال‬ ِ
ُ ‫الِ َح‬
He-asws said: ‘Yes, the meat and the bread/rice can be eaten, and the spleen would be thrown
away, because the spleen is in a veil. There is no way from it. If the spleen was ruptured or
punctured, then it cannot be eaten from what the spleen had flowed upon’.
‫اْلِ ِر ن‬
.‫ي‬ ْ ‫ال َعلَْي ِه‬
َ ‫ال يُ ْؤَك ُل َما َكا َن فَ ْو َق ا ْْلِ ِر ِي َو يُْرَمى ِِبَا َس‬ ِ ‫السم‬
َ َ‫ك ق‬ ِ َّ ‫و ع ِن ا ْْلِ ِر ِي ي ُكو ُن ِِف‬
َ َّ ‫السفنود َم َع‬ َ َ َ
And about the eel happening to be in the oven along with the fish, he -asws said: ‘It can be
eaten, whatever is above the eel, and it would be thrown with, whatever the eel has flowed
upon’’.395
393
394
395
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.‫ال َعلَْي ِه‬

َ ‫اْلِ ِر ِي َو يُْرَمى َما َس‬ ِِ
ِ ‫يد مع فَ ْت ِح‬ ِ َّ ‫الص ِاد ِق ع ِِف ا ْْلِ ِر ِي مع‬
ِ ‫الس‬
ْ ‫ْي يُ ْؤَك ُل َما فَ ْو َق‬ َ َ ‫الس َمك ِِف َسفنود َِلتَّ ْشد‬ ََ َّ ‫َرَوى َع َّم ٌار َع ِن‬
It is reported by Ammar,
‘From Al-Sadiq-asws regarding the eel being with the fish in an oven (with the ‘Tashdeed’ with
‘Fatah’ of the (letter) ‘Seen’: ‘It can be eaten what is above the eel, and it would be thrown
what it had flowed upon’’.396
396
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‫ الصيد و أحكامه و آدابه‬7 ‫ابب‬
CHAPTER 7 – THE HUNTING AND ITS RULINGS AND ITS

ETTIQUETTES
‫اْلَيت‬
The Verses
َّ ‫املائدة َغ ْ َْي ُُِملِي‬
(Surah) Al Maidah - Do not kill prey while you are in Ihram [5:95].
‫ِادوا‬
ُ ‫اص‬ْ َ‫قوله سوُّبحانه َو ِذا َحلَلْتُ ْم ف‬
Words of the Glorious: and when you are free (from the Ihram), then (you can) hunt [5:2].
ِ َّ ‫وِنُ َّن َُِّا َعلَّ َم ُك ُم‬

َ ‫ْي تُ َعلِ ُم‬ ِ ِ ِ ِ
‫ْن َعلَْي ُك ْم َو اذْ ُكُروا‬
َ ‫اَّللُ فَ ُكلُوا َُّا أ َْم َسك‬ َ ِ‫وُّبات َو ما َعلَّ ْمتُ ْم م َن ا ْْلَوارِِح ُم َكلوُّب‬
ُ ِ‫ك ما ذا أُح َّل َْلُْم قُ ْل أُح َّل لَ ُك ُم الَِّي‬َ َ‫و قال تعاَل يَ ْسََلُون‬
ِ ِ‫اَّلل س ِريع ا ْْل‬ ِ َّ ‫اَّللِ َعلَْي ِه و اتَّ ُْوا‬
‫ساب‬ ُ َ ََّ ‫اَّللَ َّن‬ َ َّ ‫اس َم‬
ْ
And the Exalted Said: They are asking you as to what is that (which is) Permissible for them.
Say: ‘Permissible for you are the good things, and what you have trained the preying ones
to hunt, teaching them from what Allah Taught you; so eat from what they catch for you,
and mention the Name of Allah upon it; and fear Allah; surely Allah is swift of Reckoning’
[5:4].
‫الصْي َد َو أَنْتُ ْم ُحُرٌم‬

َّ ‫ين َآمنُوا َل تَْتُلُوا‬ ِ َّ
َ ‫و قال عز و جل َي أَين َها الذ‬
And Mighty and Majestic Said: O you who believe! Do not kill the prey while you are in Ihram;
[5:95].
‫تفسْي‬

‫اْلَوارِِح قالوا يتمل أن يكون عِفا على الِيوُّبات ِبخذ ما‬ ْ ‫قد مر تفسْي بعض اْلَيت ِف كتاب اْلج و مر بعضها ِف اْلبواب السابْة َو ما َعلَّ ْمتُ ْم ِم َن‬
ِ
‫ْي فإنه مشتق من الكلب أي حال كونكم‬ َ ِ‫موصولة و لكن ِبذف مضاف أي مصيده أو صيده أي صيد الكَلب الِ تصيدون ِبا بْرينة قوله ُم َكلوُّب‬
.‫صاحب الصيد َلكَلب أو أصحاب التعليم للكَلب فيلزم كون اْلوارح كَلَ فيحل ما ذِبه الكلب املعلم‬
The interpretation of some of the Verses has already passed in the book of Hajj, and some of
these is in the previous chapters: and what you have trained the preying ones [5:4]. They
said, ‘It is possible that it inclines upon the good thigs by taking what is attained, but the
addition is deleted, I.e., it being preyed, or prey of the dogs which they are hunting with, by
Page 225 of 296

pairing it with His-azwj Word: to hunt, [5:4], for it is being derived from the dog, I.e., a state of
your being companions of the hunt with the dogs, or companions of teaching to the dogs, so
it necessitates ‘Al-Jawarih’ (preying ones) being the dogs. It is Permissible for the teacher what
the dogs slaughter.
‫و ذِب أكثر املخالفْي َِل أن املراد َْلوارح كَلب الصيد على أِلها من الِيور و ذوات اْلربع من السوُّباع و ِطَلق املكلوُّبْي َعتوُّبار كون املعلم ِف‬
‫اْلغلب كلوُّبا أو ْلن كل سوُّبع يسمى كلوُّبا‬
And most of the adversaries have gone to, that the intent with ‘Al-Jawarih’ are the hunting
dogs upon its permissible from the birds, and the ones with four (legs) from the wild animals
and linked to the dogs with the expression of the teacher being among the prevailing of a dog,
or because every wild animal is named as a dog.
‫قال النب ص ِف دعائه اللهم سلط عليه كلوُّبا من كَلبك فسلط هللا عليه اْلسد لكنه خَلف الظاِر و ستَِ اْلخوُّبار الكثْية ِف ذلك‬
The Prophet-saww said in his-saww supplication: ‘O Allah-azwj! Prevail a dog from Your-azwj dogs
upon him!’ So, Allah-azwj Caused the lion to overcome upon him, but it is opposite the
apparent, and I (Majlisi) shall be coming with a lot of Ahadeeth regarding that.
.‫قال ِف َممع الوُّبيان اْلوارح ِي الكَلب فْط عن ابن عمر و الضحاك و السدي‬
He said in (the book) ‘Majma Al Bayaan’ – ‘The ‘Jawarih’ (preying ones), these are the dogs
only’ – from Ibn Umar, and Al Zahhak, and Al Sady.
ِ ِ
َ ِ‫ْن َعلَيْ ُك ْم و قوله ُم َكلوُّب‬
‫ْي‬ َ ‫و املروي عن أئمتنا ع فإِنم قالوا ِنا الكلب املعلم خاصة أحل هللا صيدِا ِن أدركه صاحوُّبه و قد قتل لْوله فَ ُكلُوا َُّا أ َْم َسك‬
‫اَّللُ متعلق بتعلموِنن أي ُا أْلمكم هللا من اْليل و طرق التَديب فإن العلم به‬ َّ ‫وِنُ َن حال اثنية أو استَناف َُِّا َعلَّ َم ُك ُم‬
َ ‫منصوب على اْلال و قوله تُ َعلِ ُم‬
‫ِْلام منه تعاَل أو اكتساب َلعْل الذي ِو عِية من هللا تعاَل أيضا‬
And the reported from our Imams-asws, they-asws said: ‘Over here is the taught (trained) dog in
particular. Allah-azwj has Permitted its prey, if its owner comes across it and it has already been
killed, due to His-azwj Words: so eat from what they catch for you, [5:4], and His-azwj Words:
the preying ones – attributed upon the state, and His-azwj Words: teaching them – a second
state or a resumption - from what Allah Taught you; [5:4] – linked with training them, I.e.,
from what Allah-azwj has Inspired you from the tricks and ways of disciplining, for the training
with it is an Inspiration from Him-azwj the Exalted, or attained with the intellect which is a Gift
from Allah-azwj the Exalted as well.
‫و قيل أي ُا عرفكم هللا أن تعلموِن من اتوُّباع الصيد ِبرسال صاحوُّبه و انزجاره بزجره و انصرافه بدعائه‬
And it is said, ‘I.e., from what Allah-azwj has Introduced you that you should be training them
from following the prey as the sending of its owner, and rebuking it with his rebuke, and its
leaving by his calling.
.‫ْن َعلَْي ُك ْم متفرع على ما تْدم و يتمل كونه جزاء لْوله َو ما َعلَّ ْمتُ ْم فتكون ما شرطية أي كلوا ُا أمسكت اْلوارح عليكم‬ ِ
َ ‫فَ ُكلُوا َُّا أ َْم َسك‬
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So eat from what they catch for you, [5:4] – Branching upon what has preceded, and it is
possible of it being a Recompense of His-azwj Words: from what Allah Taught you; [5:4] – so
it would be from what is conditional, I.e., Eat from what the dogs catch for you.
‫قال الوُّبيضاوي و ِو ما َل َيكل منه لْوله ص لعدي بن حاُت و ِن أكل منه فَل َكل َِّنا أمسك على نفسه فاش د ِف حله أن يكون الكلب ما أكل‬
.‫منه فلو أكل حرم‬
Al-Bayzawi said, ‘And it is what cannot be eaten from due to his-saww words to Aday Bin Hatim:
‘And if it eats from it, then do not eat from it’. But rather it is withholding upon himself, so it
is condition regarding its Permissibility, that whatever the dog eats from, if it eats, it is
Prohibited.
.‫ث قال و ِليه ذِب أكثر الفْهاء و قال بعضهم َل يش د ذلك ِف سوُّباع الِْي ْلن َديوُّبها َِل ِذا اْلد متعذر و قال آخرون َل يش د مِلْا انتهى‬
Then he said, ‘And to it have gone most of the jurists, and one of them said, ‘That is not
condition regarding the wild birds, because its discipline it to this limit is excused’, and others
said, ‘It is not conditional, absolutely’ – end.
‫اَّللِ َعلَْي ِه الضمْي ملا علمتم و املعَن سوا عليه عند ِرساله أو ملا أمسكن ِبعَن سوا عليه ِذا أدركتم ذكاته أو سوا عند أكله و اْلول أظهر و‬
َّ ‫اس َم‬
ْ ‫َو اذْ ُكُروا‬
ِ ِ‫اَّلل س ِريع ا ْْل‬ ِ
‫ساب‬ ُ َ ََّ ‫اَّللَ ِف أوامره و نواِيه فَل ّتالفوِا بوجه َّن‬
َّ ‫أشهر كما سيَِ َو اتَّ ُْوا‬
and mention the Name of Allah upon it; [5:4] – The pronoun is from what Allah Taught you;
- and the meaning is they should be naming upon it during sending it, or when they catch, in
the meaning of naming upon it, when you realise its purification, or naming during eating it,
and the first is more apparent, and the more well-known is like what I shall be coming with -
and fear Allah; - regarding His-azwj Commands and His-azwj Prohibitions, so do not be opposing
these in any aspect - surely Allah is swift of Reckoning’ [5:4].
َ ُْ َ‫ور و ََِّّنا أ َْم ُرهُ ِذا أَر َاد َشْيَاً أَ ْن ي‬

‫ول لَهُ ُك ْن فَيَ ُكو ُن‬ ‫ْي َو ما ُّتْ ِفي ال ن‬
ُ ‫ص ُد‬
ِ ُ ‫ض يَ ْعلَم خائِنَةَ ْاْل َْع‬ ِ ِ َّ ‫ْال ذَ َّرة ِِف‬
ُ ِ ‫السماوات َو َل ِف ْاْل َْر‬ ُ ْ‫ب َعْنهُ ِمث‬
ُ ‫ْلنه َل يَ ْعُز‬
Because Neither is the weight of a particle in the sky hidden from Him nor in the earth [34:3]
He Knows the treachery of the eyes and what the chests conceal [40:19] and But rather, He
Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being
[36:82].
‫و العوُّبد ِف مْام التْصْي فيما دق و جل ففيه كمال التنوُّبيه على كمال الغفلة و غاية اَلِتمام بسرعة اَلمتثال فْد أعذر من أنذر كذا‬
And the servant is in the position of negligence in what is sound and glorified, for it is the
perfect warning against perfect negligence, and the utmost concern for the speed of
compliance. He has been excused the one who is warned like this’.
‫قيل ث اعلم أنه يستفاد من اْلَيت أحكام اْلول ت دل اْلَيت منِوقا و مفهوما على َِحة الصيد و املصيد ِف اْلملة و ادعوا عليها َِجاع اْلمة و‬
‫الرواَيت ِف ذلك مستفيضة من طرق اْلاصة و العامة و استثن منها صيد الَب ِف حال اْلحرام على التفصيل املتْدم ِف كتاب اْلج‬
It is said, ‘Then know that rulings can be derived from the Verses. The first, the Verses
evidence uttered and understood, based upon the legalisation of the hunt and the hunted in
Page 227 of 296

the sentence, they called the unity of the community upon it, and the reports regarding that
are extensive from the ways of the Shias and the general Muslims, and the exclusion from
these is prey of the land in the state of (wearing) the Ihraam, based upon the preceding
preference in the book of Hajj.
‫و ظاِر اْلصحاب أن صيد اللهو فعله حرام لكن الظاِر أن مصيده َل يكون حراما ْلن حرمة الفعل َل يستلزم َترُيه بل ُيكن املناقشة ِف َترمي الفعل‬
.‫أيضا ْلن عدم قصر الصَلة و الصوم َل يستلزم التحرمي لكن الظاِر أنه َل خَلف بينهم فيه و ِف بعض الرواَيت ِشعار به‬
And the apparent of the companions is that the hunting of the amusement, doing it is
Prohibited, but the apparent is that its prey cannot happen to be Prohibited because of the
Prohibition of the deed, it does not necessitate it being Prohibited, but the discussion is
possible regarding the Prohibition of the deed as well because not shortening the Salat and
(not) fasting does not necessitate the Prohibition, but the apparent is that there is no
difference between them regarding it, and in one of the reports there is an indication with it.
.‫الثان ظاِر اْلية اش دا كون اْلارح كلوُّبا كما عرفت‬
The second, the apparent of the Verse is condition of ‘Al Jarih’ (the preying one) being a dog
just as you know.
‫قال الشهيد الثان رْحه هللا اَلصِياد يِلق على معنيْي أحدَها ِثوُّبات اليد على اْليوان الوحشي َْلصالة احمللل املزيل َلمتناعه ِبلة اَلصِياد اللغوي و‬
.‫ِن بْي بعد ذلك على اْلياة و أمكن تذكيته َلذبح‬
The second martyr, may Allah-azwj have Mercy on him, said, ‘Hunting is given two meanings,
one of which is to establish the hand on the wild animal in its originality, the analyser, which
removes its abstinence with the language of hunting, and if it remains alive after that, and it
can be slaughtered by slaughter.
‫و الثان عْره املزِق لروحه ِبلة الصيد على وجه يل أكله فالصيد َملعَن اْلول جائز َِجاعا بكل آلة يتوصل ِبا ِليه من كلب و سوُّبع و جارح و غْيِا‬
‫و َِّنا الكَلم ِف اَلصِياد َملعَن الثان‬
The second, killing its soul with an instrument of hunting, upon an aspect of Permissibility of
eating it. So, the hunting in the first meaning is allowed as a whole, with every tool to arrive
with it to it, from a dog, and a lion, and limb and other such, and rather the speech in the
hunting is with the second meaning.
‫و اْلَجاع واقع أيضا على َتْْه َلكلب املعلم من َجلة اْليوان ِبعَن ما أخذه و جرحه و أدركه صاحوُّبه ميتا أو ِف حركة املذبوح يل أكله‬
The consensus also exists on the fact that it is recognised by the marked dog from the whole
animal, meaning what was taken, wounded, and its owner caught it dead, or in the movement
of the slaughtered animal, it is permissible to eat it.
‫و يْوم ِرسال الصائد و جرح الكلب ِف أي موَع كان مكان الذبح ِف املْدور عليه و اختلفوا ِف غْيه من جوارح الِْي و السوُّباع‬
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And sending the hunter stand and injury by the dog in whichever place it may be is in the
place of the slaughter in being able upon it, and they are differing regarding others from the
animals, the birds, and the wild animals.
ِ
َ ِ‫فاملشهور بْي اْلصحاب بل ادعى عليه املرتضى َِجاعهم على عدم وقوعه ِبا لْلية فإن اْلوارح و ِن كانت عامة َِل أن اْلال ِف قوله ُم َكلوُّب‬
‫ْي الواقع من‬
‫َمْي َعلَّ ْمتُ ْم خصٍ اْلوارح َلكَلب فإن املكلب مؤدب الكَلب ْلجل الصيد‬
The well-known between the companions, but Al Murtaza claimed upon it, is their consensus
upon non-occurrence of the tool. If the injuries, and though it may be general, except the
state in His-azwj Word: the preying ones, and occurrence from pronoun is: Taught you; [5:4],
specifies the injuries by the dogs, for the hound is the dog disciplined (trained) for the reason
of hunting.
‫و ذِب اْلسن بن أِب عْيل َِل حل صيد ما أشوُّبه الكلب من الفهد و النمر و غْيَها لعموم اْلوارح و لورود أخوُّبار صحيحة و غْيِا ِبن الفهد كالكلب‬
‫ِف ذلك و اختلف َويل الشيخ ْلا فتارة خصها ِبوردِا و جوز صيد الفهد كالكلب ُمتجا ِبن الفهد يسمى كلوُّبا ِف اللغة و اترة ْحلها على التْية و‬
.‫اثلثة على حال الضرورة و وردت أخوُّبار ِبل صيد غْي الفهد أيضا و ْحلها على ِحدى اْلخْيتْي‬
And Al-Hassan Bin Abu Aqeel we to permissibility of the hunt whatever resembles the dog,
from the leopard and the tiger and other such, for the general injuries, and the correct
Ahadeeth and others have referred with that the leopard is like the dog regarding that, and
the interpretation of the Sheykh for it has differed. Sometimes he singled it out for its
resource and the walnut of a leopard's hunting is like a dog, arguing that the leopard is called
a dog in the language, and sometimes he carried it on piety and a third in case of necessity,
and there was news that hunting other than the leopard was also carried out and carried it
on one of the last two.
‫الثالث ظاِر اْلية شوْلا لكل الكلب سلوقيا كان أو غْيه و َل خَلف فيه ظاِرا بيننا و سواء كان أسود أو غْيه و ِو أصح الْولْي و استثَن ابن اْلنيد‬
‫رْحه هللا الكلب اْلسود و قال َل ُيوز اَلصِياد به و ِو مذِب أْحد و بعض الشافعية ُمتجا َلرواية عن أمْي املؤمنْي ع أنه َل يؤكل صيده و قال ِن‬
.‫رسول هللا ص أمر بْتله‬
The third, the apparent meaning of the Verse is that it includes all dogs, whether they are
Salukis or others, and there is no apparent difference in it between us, and whether it is black
or otherwise, and it is the most correct of the two words. And Ibn Juneyd, may Allah-azwj have
Mercy on him, made an exclusion of the blag dog and said, ‘It is not allowed to hunt with it’.
And it is the doctrine of Ahmad and some of the Shafiites, needy to the report from Amir Al-
Momineen-asws and he-asws did not eat its prey and said: ‘Rasool-Allah-saww had ordered with
killing it’.
‫الرابع يستفاد من اْلية الكرُية أن الكلب الذي يل مْتوله َل بد أن يكون معلما ِذ التْدير و أحل لكم صيد ما علمتم من اْلوارح فعلق حل صيدِا‬
‫على كونه معلما و اعتَبوا ِف صْيورة الكلب معلما ثَلثة أمور‬
The fourth, it is inferred from the Honourable Verse is that the dog which its killed is
Permissible, it is inevitable that it would be trained when estimated, and Permissible for you
is prey of what you have trained from the dogs. So the Permissibility of its prey is based upon
it being trained, and they relied in the dog been trained, there are three matters.
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‫أحدِا أن يس دسل َس دسال صاحوُّبه و ِشارته و الثان أن ينزجر بزجره و ِكذا أطلق أكثرِم و قيده ِف الدروس ِبا ِذا َل يكن بعد ِرساله على الصيد‬
‫ْلنه َل يكاد أن ينفك حينَذ‬
One of these is that it is sent by the sending of its owner and his indication; and the second is
that it is rebuked by his rebuking, and like is the link of most of them, and the second is that
it would be deterred by his rebuke, and this is how he released most of them and restricted
them to lessons, as long as he had not yet sent it on hunting, because he would hardly be
removed at that time.
.‫و استحسنه الشهيد الثان رْحه هللا و قريب منه ِف التحرير و ِو غْي بعيد‬
And the second martyr, may Allah-azwj be Pleased with him, applauded it, and is near from it
in the writing, and it is not far-fetched.
‫الثالث أن ُيسك الصيد و َل َيكل منه و ِف ِذا اعتوُّبار وصفْي أحدَها أن يفظه و َل َيليه و الثان أن َل َيكل منه و ذِب َجاعة من اْلصحاب‬
‫منهم الصدوقان و اْلسن َِل أن عدم ا ْلكل ليس بشر و به رواَيت كثْية و َل َيلو من قوة فيحمل أخوُّبار عدم اْلكل على الكراِة أو التْية و ِو‬
‫أظهر‬
The second is to withhold the prey and not eat from it. And in this, there is a lesson of two
description. One of these is that it would preserve it and no let it go. And the second is that it
would not eat from it. And a group of the companions from them and Al-Hassan have gone
to that not eating it is not a condition, and there are many reports with it, and it is not vacant
from strength. It is possible that the Ahadeeth do not allow the eating based upon the
abhorrence, or the Taqiyya (dissimulation), and it is more apparent.

‫س ُك ْل‬ َ َ‫الصيْ َد فَيَْتُلُهُ ق‬
َّ ‫يد‬
ُ‫ص‬ِ‫بي‬ ُ ُْ َ‫اَّللِ ع َما ت‬
َ ِ ْ‫ول ِِف الْ َكل‬ َّ ‫ت ِْلَِِب َعْوُّب ِد‬ َ َ‫يح ِة َح َك ِم بْ ِن ُح َكْيم ق‬
ُ ْ‫ قُل‬:‫ال‬
ِ ِ‫ل‬
َ ‫صح‬َ
(The book) ‘Saheeh’ of Hakam Bin Hukeym, he said, ‘I said to Abu Abdullah-asws, ‘What are you-
asws saying regarding the dog hunting the prey?’ He -asws said: ‘There is no problem, eat!’
ُ‫س قَ ْد َج َام ُعوُك ْم َعلَى أ ََّن قَتْلَهُ ذَ َكاتُه‬ َ َْ َ‫ك َعلَى نَ ْف ِس ِه فَ ََل ََْ ُكلْهُ ف‬
َ ‫ال ُك ْل أَ َو لَْي‬ َ ‫ت ِ َِّنُ ْم يَ ُْولُو َن ِذَا أَ َك َل ِمنْهُ فَِإََّّنَا أ َْم َس‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘They are saying, when it is eaten from, rather it should be
withheld upon himself, he should not be eating it’. He-asws said: ‘Eat, or aren’t you concurring
upon that killing it is it’s purification?’
َ ‫ال فَ َما تَ ُْولُو َن ِِف َشاة َذ َِبَ َها َر ُج ٌل أَ ذَ َّك‬

‫اِا‬ َ َ‫ت بَلَى ق‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘Yes’. He-asws said: ‘So what are you saying regarding a sheep
slaughtered by a man, has he purified it?’
ِ َّ ‫ت نَ َع ْم قَا َل فَِإ َّن‬

‫ت نَ َع ْم‬
ُ ْ‫ض َها أَ تُ ْؤَك ُل الْوُّبَْيَّةُ قُل‬ َ ‫السوُّبُ َع َجاءَ بَ ْع َد َما ذَ َّك‬
َ ‫اِا فََ َك َل بَ ْع‬ ُ ‫ال قُ ْل‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘Yes’. He-asws said: ‘So if the lion was to come after it had been
purified and eats some of it, can you eat the rest of it?’ I said, ‘Yes’.
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.‫ك فََ َك َل ِمْن َها ََلْ ََْ ُكلُوا َو ِ َذا ذَ َّكى َِ َذا َو أَ َك َل أَ َك ْلتُ ْم‬ ِ
َ ‫ف تَ ُْولُو َن ِ َذا ذَ َّكى َذل‬
َ ‫وك ِ ََل َِ َذا فَ ُْ ْل َْلُْم َكْي‬
َ ُ‫َجاب‬ ِ َ َ‫ق‬
َ ‫ال فَإ َذا أ‬
He-asws said: ‘Then I-asws have answered you to this. Tell them, ‘How come you are saying
‘When that is purified, it is eaten from it, do not be eating, and when this is purified, and
eaten, you are eating?’’
‫و ْحل الشيخ ِذه اْلخوُّبار على اْلكل َندرا و ِو بعيد و فرق ابن اْلنيد بْي أكله منه قوُّبل موت الصيد و بعده و جعل اْلول قادحا ِف التعليم دون‬
‫الثان‬
And the Sheykh carried these Ahadeeth based upon the miscellaneous eating, and it is far-
fetched. And Ibn Al-Juneyd differentiated between eating from it before death of the prey
and after it, and he made the first to be a blemish in the teaching besides the second.
‫و ِذا أيضا وجه للجمع بْي اْلخوُّبار و كَنه يومي ِليه خَب ابن حكيم و العامة أيضا ْتلفون ِف ِذا اْلكم بسوُّبب اختَلف اْلحاديث النوُّبوية و ِن‬
َّ ‫كان اْلشهر بينهم اَلش دا و قد يستدل على اَلش دا بْوله تعاَل َو ما أَ َك َل‬
And this as well, there is an aspect of combining between the Ahadeeth, and it is as if a
Hadeeth by Ibn Hakeem is gesturing to it, and the general Muslims as well are differing
regarding this ruling by a cause of the differing Prophetic Ahadeeth, and even though the
conditionality is well known between them, and it is being evidence upon the conditionality
by Words of the Exalted: and what the predators have eaten (from), except what you have
purified; [5:3].
ِ ْ ‫و الظاِر أنه ْصٍ بْوله تعاَل َو ما َعلَّ ْمتُ ْم ِم َن‬

‫ْي بشهادة اْلخوُّبار الكثْية و على الْول َعتوُّبار عدم اْلكل َل يضر شرب الدم و اْلمور‬
‫املعتَبة ِف التعليم َل بد أن تتكرر مرة بعد أخرى ليغلب على الظن َرب الكلب‬
And the apparent is that it is specific with Words of the Exalted: and what you have trained
the preying ones to hunt, [5:4], with the testimony of many Ahadeeth, and based upon the
consideration the not eating does not harm drinking the blood, and the affairs are
considerable regarding the training. There is no escape from repeating time and again in order
to prevail upon the thinking of the smart dog.
‫و َل يْدر أكثر اْلصحاب عدد املرات و اكتفى بعضهم َلتكرار مرتْي و اعتَب آخرون ثَلث مرات و كان اْلقوى الرجوع ِف أمثاله َِل العرف لفْد‬
‫النٍ على التحد يد و حيث َتْق التعليم لو خالف ِف بعض الصفات مرة َل يْدح فيه فإن عاد اثنيا بن على أن التعلم ِل يكفي فيه املراتن أم َل فإن‬
.‫اكتفينا ِبما زال ِبما و ِن اعتَبَن الثَلث فكذلك ِنا و كذا ِن اعتَبَن العرف كذا ذكره الشهيد الثان قدس هللا روحه‬
And most of the companions did not estimate the number of times, and some of them were
satisfied with repetition twice, and others considered it three times, and it was more powerful
to refer to the custom in the likes of it, because the text was lost on the specification, and
where the teaching was achieved, if it contradicted some of the attributes once, it was not
slandered in it. If he returns a second one, it is based on whether learning is sufficient for him
twice or not. If we are satisfied with them, he will be eliminated by them, and if we consider
the three, then the same is the case here and likewise if we consider the custom as mentioned
by the second martyr, may Allah-azwj Sanctify his soul.
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‫اْلامس اْلية تومي َِل عدم حل صيد الكفار ْلن اْلِاب فيها متوجه َِل املسلمْي فكَنه قيد اْلل ِبا أمسك على املسلمْي و َل خَلف ِف َترمي صيد‬
.َِ‫غْي أِل الكتاب من الكفار و أما أِل الكتاب فاْلَلف فيهم ِنا كاْلَلف فيهم ِف ذَئحهم كما سي‬
The fifth, the Verses gestured to the non-Permissibility of the Kafirs, because the ones
Addressed in it is Directed to the Muslims. It is as if the Permissibility is restricted with what
is withheld upon the Muslims, and there is no differing regarding the Prohibition of the prey
of other than the People of the Book, from the Kafirs. And as for the People of the Book, so
the differing regarding them over here is like the differing regarding them in their slaughters,
like what I (Majlisi) shall be coming with.
‫السادس املشهور بْي اْلصحاب أن اَلعتوُّبار ِف حل الصيد َملرسل َل املعلم فإن كان املرسل مسلما فْتل حل و لو كان املعلم َموسيا أو وثنيا و لو كان‬
‫املرسل غْي مسلم َل يل و لو كان املعلم مسلما بل ادعى عليه الشيخ ِف اْلَلف َِجاع الفرقة‬
The sixth, the well-known between the companions is that the consideration regarding
Permissibility of the prey is due to the sender, not the trainer. If the sender was a Muslim,
and it is killed, it is Permissible, and even if the trainer was a Magian, or an idol-worshipper,
and if the sender was a non-Muslim, it would not be Permissible, and even if the trainer was
a Muslim. But the Sheykh claimed consensus of the sects in the differing.
َ َْ َ‫ك َعلَْي ِه ف‬ ِ ِ َِّ ‫ س َلْت أََ عوُّب ِد‬:‫ال‬ ِ

َ ‫ْي يُْرِسلُهُ ََيْ ُك ُل َُّا أ َْم َس‬ ِ ِ ِ ِ ‫و يدل عليه‬
‫ال نَ َع ْم‬ َ ‫ب الْ َم ُجوس ِي ََيْ ُخ ُذهُ الْ ُم ْسل ُم فَيُ َسمي ح‬
ُ ْ‫اَّلل ع َكل‬ َْ َ ُ َ َ َ‫يحةُ ُسلَْي َما َن بْ ِن َخالد ق‬ َ ‫صح‬ َ
.‫اَّللِ َعلَْي ِه‬
ْ َ َ ‫ب َو‬
‫ر‬ ‫ك‬َ‫ذ‬ ِ
ٌ َّ‫ْلَنَّهُ ُم َكل‬
And it evidenced upon by (the book) ‘Saheeh’ of Suleyman Bin Khalid who said, ‘I asked Abu
Abdullah-asws, ‘A dog of a Magian is taken by the Muslim, and he names (Allah -azwj) when he
sends it (to hunt), can one eat from what it withheld upon him?’ He-asws said: ‘Yes, because he
sent and mentioned the Name of Allah-azwj upon it’’.
َّ ‫وِنُ َّن َُِّا َعلَّ َم ُك ُم‬

‫اَّللُ و ِذا َل يعلمه املسلم‬ َ ‫و قال ِف املوُّبسو َل يل مْتول ما علمه اجملوسي ُمتجا بْوله تعاَل تُ َعلِ ُم‬
And he said in ‘Al-Mabsout’, ‘A killed prey is not Permissible what the Magian had trained’,
arguing by Words of the Exalted: teaching them from what Allah Taught you; [5:4], this, the
Muslims has not taught (trained)’.
.‫صْي ِدهِ ََِّل أَ ْن يَ ُكو َن َعلَّ َمهُ ُم ْسلِ ٌم‬ ِ َ َ‫يد بِِه ق‬
َ ‫ال ََل ََْ ُك ْل م ْن‬
ِ ‫اَّللِ ع فَ ُْلْت َك ْلب ََم‬
ِ ََ‫وسي أَستَعِْيه ف‬
ُ ‫َص‬ ُُ ْ ُ ُ ُ َّ ‫ت أ َََ َعْوُّب ِد‬ َّ ‫َو بِ ِرَوايَِة َعْوُّب ِد‬
َ َ‫الر ْْحَ ِن بْ ِن َسيَابَةَ ق‬
And by the report of Abdul Rahman Bin Sayaba who said,
‘I asked Abu Abdullah-asws, I said, ‘A dog of a Magian, I hire it and hunt with it?’ He-asws said:
‘Do not eat from its prey except if the Muslim had trained it’’.
‫و أجيب ِبن اْلية خرجت ْرج الغالب َل على وجه اَلش دا و النهي ِف اْلَب ُممولة على الكراِة َجعا مع أن الراوي َمهول و الشيخ ِف كتاِب اْلخوُّبار‬
‫َجع بينهما ِبمل اْلول على ما ِذا علمه املسلم بعد أخذه‬
And I answer that the Verse came out of the majority, not on the basis of stipulation and
prohibition in the narration, carried on the collective dislike, even though the narrator is
Page 232 of 296

unknown and the Sheikh in my two books of Ahadeeth combined them by carrying the first
on what the Muslim knew after taking it.
ِ ِ ِ َ َ‫اَّللِ ع ق‬
َّ ‫ون َع ْن أَِِب َعْوُّب ِد‬ َّ ‫و الثان على ما ِذا َل يعلمه و استشهد للجمع بِ ِرَوايَِة‬
ُ‫صْي َدهُ ََِّل أَ ْن ََيْ ُخ َذهُ الْ ُم ْسل ُم فَيُ َعل َمه‬
َ ‫ب الْ َم ُجوس ِي ََل ََْ ُك ْل‬
ُ ْ‫ َكل‬:‫ال‬ ِِ ‫الس ُك‬
ِ
َ ‫َو يُْرِسلَهُ َو َك َذل‬
.‫ك الْوُّبَا ِزي‬
And the second is based on what he did not know and was cited for the plural by the reported
of Al-Sakuni, from Abu Abdullah-asws having said: ‘The Magian dog, do not eat from its prey
except if the Muslim were to take it and train it and send it, and like that that it is for the
falcon (sender)’’.
‫و ِذا يدل على أن مذِوُّبه ِف كتاِب اْلخوُّبار كمذِوُّبه ِف املوُّبسو و اْلحو ذلك و ِن كان اْلظهر ْحل أخوُّبار املنع على التْية فإنه مذِب اْلسن و‬
.‫الثوري و َجاعة من العامة‬
And this evidence’s upon that its doctrine in my two books of Ahadeeth is like his doctrine in
‘Al-Mabsout’, and that is more encompassing, and even though it is more apparent that the
Ahadeeth are carrying upon the prohibition based upon the Taqiyya (dissimulation), for it is a
doctrine of Al-Hassan and Al-Sowry, and a group from the general Muslims.
‫السابع دلت اْلية على وجوب التسمية و ْحلها على التسمية عند اْلكل بعيد جدا و َل خَلف ِف وجوب التسمية و اش داطها ِف حل ما يْتله الكلب‬
‫و السهم عندَن و عند كل من أوجوُّبها ِف الذبيحة‬
The seventh, the Verse evidence’s upon obligation of the naming (Allah-azwj), and it can be
carried upon naming during the eating, is very far-fetched, and there is no differing regarding
the obligation of the naming and its conditionality regarding Permissibility of what the dog
and the arrow kills, in our view, and in the view of one it obligated regarding the slaughter.
‫اَّللِ َعلَْي ِه و اختٍ ِذا احملل بتلك اْلية و َل خَلف أيضا ِف ِجزائها ِذا وقعت عند‬ ِ
ْ ‫و قد اش دكا ِف الدَللة من قوله تعاَل َو َل ََْ ُكلُوا َُّا ََلْ يُ ْذ َك ِر‬
‫اْلرسال َلنِوُّباق َجيع اْلدلة عليه و لتصريه ع ِف صحيحة أِب عوُّبيدة و يسمي ِذا سرحه ْلن ِذا ظرف زمان و فيها معَن الشر غالوُّبا‬
And they have both participated in the evidence from the Words of the Exalted: And do not
eat from what Allah’s Name has not been mentioned upon, [6:121], and this Permissibility
is specific with that Verse, and there is no differing as well in it being allowed when it occurs
during the sending by applying entirety of the evidence(s) upon it, and for his-asws being
explicit in the (book) ‘Saheeh of Abu Ubeyda, and naming when he releases it, because of the
circumstances of the time, and in it is meaning of the prevailing condition.
‫و اختلفوا ِف ِجزا ئها ِذا وقعت ِف الوقت الذي بْي اْلرسال و عضة الكلب أو ِصابة السهم و اختار أكثر املتَخرين اْلجزاء ْلن َمْي َعلَْي ِه راجع َِل‬
‫ْن َعلَْي ُك ْم و ِو يصدق بذكر اسم هللا ِف َجيع الوقت املذكور و ُمل اْلَلف ما ِذا تعمد َخْيِا عن اْلرسال أما لو‬ ِ
َ ‫الْيد املضمر ِف قوله َُّا أ َْم َسك‬
.‫نسي و ذكر ِف اْلثناء فَل شوُّبهة ِف اعتوُّبارِا حينَذ‬
And they are differing in its parts, when it occurs during the time which is between the sending
(of the dog) and the dog biting, or hitting of the arrow, and most of the latter ones chose the
allowance, because of the pronoun ‘upon it’ refers to the restriction implicit in His-azwj Words:
so eat from what they catch for you, [5:4], and it is a ratification of mentioning the Name of
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Allah-azwj in entirety of the mentioned timings, and the place of the differing is when he
deliberately delays it from the sending. As for it he had forgotten and mentions it in the
meantime, then there is no doubt in its reliability then.
.‫ِذا تْرر ذلك فلو ترك التسمية عمدا َل يل للنهي عن أكله املْتضي للتحرمي و لو نسي التسمية حل أكله كما سيَِ ِف الذبح ِن شاء هللا‬
When you acknowledge that, so if he were to neglect the naming deliberately, it would not
be Permissible for the Prohibition from eating it, the requirement of the Prohibition, and if he
had forgotten the naming, it would be Permissible to eat it, like what I (Majlisi) shall be
bringing in the (chapter on) ‘The slaughters’ if Allah-azwj so Desires.
.‫و اختلف ِف اْلاِل فمنهم من أْلْه َلناسي و منهم من أْلْه َلعامد‬
And they differed regarding the ignorant one. From them is one who linked him with the
forgetful ones, and from them is one who linked him with the deliberate one.
‫الثامن ذكر اْلصحاب أن اْليوان احمللل ْلمه احملرم ميتته ِما أن يكون مْدورا على ذِبه أو ما ِف معناه أو غْي مْدور ِبن كان متنفرا متوحشا فاملْدور‬
‫عليه َل يل َِل َلذبح ِف اْللق أو اللوُّبة على ما سيَِ تفصيله ِن شاء هللا تعاَل‬
The eighth, the companions mentioned that the animal whose meat is Permissible, its dead
is Prohibited. Either it would be determined upon its slaughter, or hat is in its meaning, or
undetermined if it is alienated, wild. The determined upon is not Permissible except by the
slaughter in the throat, or the upper chest, based upon what I (Majlisi) shall bring its detail, if
Allah-azwj the Exalted so Desires.
‫و َل فرق بْي ما ِو ِنسي ِف اْلصل و بْي الوحشي ِذا استَنس أو حصل الظفر به و املتوحش كالصيد َجيع أجزائه مذبح ما دام على الوحشية حَّت‬
‫ِذا رمى ِليه سهما أو أرسل كلوُّبا فَصاب شيَا من بدنه فمات حل و ِو ِف الصيد الوحشي موَع وفاق بْي املسلمْي و ِف اْلنسي ِذا توحش كما ِذا‬
.‫ند بعْي موَع وفاق منا و أكثر العامة و خالف فيه مالك فْال َل يل َِل بِْع اْللْوم كذا ذكره الشهيد الثان قدس سره‬
And there is no difference between what is humanly in the origin and the beast when it is
domesticated, or the success is achieved with it, like the hunted prey, entirety of its parts are
slaughtered for as long as it is upon the beastliness until when the arrow is shot at it or a dog
is sent to it, so it attains something from its body and it dies, it is Permissible, and during the
hunt it is a beast, a place of concurrence between the Muslims, and in the domesticated when
it is wild, is like a camel, it is is in place of concurrence from us, and most of the general
Muslims and Malik differed in it. He said, ‘It is not Permissible except by cutting the throat’.
Like that is mentioned by the second martyr, may Allah-azwj Sanctify his soul.
‫أقول اْلنسي كالوحش ِذا َل يْدر على ذِبه أو ْنره َل ريب ِف أنه ُيوز صيده و قتله َلسيف و الرمح و أمثاْلما ْلخوُّبار كثْية دالة عليه و ِن كان‬
‫أكثرِا ِف الوُّبعْي و الوُّبْر و الْتل َلسيف و اْلربة لكن الظاِر شول اْلكم لغْي الوُّبعْي و الغنم و للسهم أيضا‬
I (Majlisi) am saying, ‘The domesticated is like the wild when one is not able upon slaughtering
it or sacrificing it. There is no doubt in that it is allowed to hunt it and kill it with the sword
and the spear and it’s like, and there are many Ahadeeth of its lie evidencing upon it, and
even though most of them are regarding the camel and the cow, and the killing with the sword
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and the bayonet, but the apparent are inclusive of others that the camels and the sheep, and
for the arrows as well.
‫و ِن استشكل احملْق اْلردبيلي رْحه هللا ِف السهم و أما اصِيادِا َلكلب فمشكل ِذ َل أر ِف اْلخوُّبار املعتَبة ما يدل عليه و يشكل اْلكم بدخوله‬
‫ِف الصيد املذكور ِف اْلَيت و ظاِر التذكية ما كان بَل واسِة مع أنه داخل فيما أكل السوُّبع و اَلستثناء غْي معلوم‬
And the researcher Ardabeyli, may Allah-azwj have Mercy on him was doubtful about the
arrow, ‘And as for hunting it with the dog, it is problematic, when I did not see in the reliable
Ahadeeth what could evidence upon it, and the ruling is problematic by including among the
hunted prey, the ones Mentioned in the Verses, and the apparent purification is what
happens without an intermediary along with it being included in what the predators eat, and
the exclusion is unknown.
.‫ت فَ َذكِ َها ذَ َكا َة الْ َو ْح ِشيَّ ِة‬ ِ

ْ ‫ ُك نل ِنْسيَّة تَ َو َّح َش‬:‫ال‬ َّ ِ‫ي َع ْن َجابِر أ ََّن الن‬
َ َ‫َّب ص ق‬ َ ‫َو َما ُرِو‬
And what is reported from Jabir that the Prophet-saww said: ‘Every domesticated turning wild,
so its purification is purification of the wild ones’’.
‫و ِف دَللته أيضا نظر نعم سيَِ ِف خَب ِف َب التذكية و سنتكلم عليه ِن شاء هللا بل َل أر ِف قدماء اْلصحاب ما يدل عليه أيضا بل َِّنا ذكروا العْر‬
‫َْللة‬
And there is consideration in its evidence as well. Yes, I (Majlisi) shall bring in a Hadeeth in
the chapter on ‘Tazkiya’ (purification), and we shall speak upon it, if Allah -azwj so Desires, but
I did not see among the ancient companions what could evidence upon it as well, but rather
they mentioned the sterilisation with the tool.
‫قال الشيخ ِف اْلَلف كل حيوان مْدور على ذكاته ِذا َل يْدر عليه ِبن يصْي مثل الصيد أو ي ددى ِف بَر فَل يْدر على موَع ذكاته كان عْره ذكاته‬
‫ِف أي موَع وقع منه‬
The Sheykh said in ‘Al-Khilaf’, ‘Every animal abled upon its purification, when it is not abled
upon, would be like the prey, or one having fallen in a well, so it is not bale upon the place of
its purification. Its hamstringing would be its purification in whichever place it occurs from it’.
‫و به قال من الصحابة علي ع و ابن مسعود و ابن عمر و ابن عوُّباس و من التابعْي عِا و طاوس و اْلسن و من الفْهاء الثوري و أبو حنيفة و‬
.‫أصحابه و الشافعي و ذِوُّبت طائفة َِل أن ذكاته ِف اْللق و اللوُّبة مثل املْدور عليه فإن عْره فْتله فإن كان ِف غْيَها َل يل أكله‬
And with it said from the companions by Ali-asws, and Ibn Masoud, and Ibn Umar, and Ibn
Abbas, and from the Tabi’een, Ata’a, and Tawoos, and Al-Hassan; and from the jurists - Al
Sowry, and Abu Haneefa and his companions, and Al Shafie; and a party went to that its
purification is in the throat and the upper chest, like the one abled upon. So, it’s hamstringing
would be its killing. If it was in other, it would not be Permissible to eat it’.
.‫ذِب ِليه سعيد بن املسيب و ربيعة و مالك و الليث بن سعد و دليلنا َِجاع الفرقة و أخوُّبارِم‬
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And they went to it – Saeed Bin Al Musayyab, and Rabie, and Malik, and Al Lays Bin Sa’ad, and
our evidence is unity of the sects and their Ahadeeth.
.‫ث روى أخوُّبارا من طريق العامة دالة على جواز الْتل َلسهم و الِعن ِف الفخذ و ْنوَها‬
Then Ahadeeth reported from the way of the general Muslims, evidencing upon the
allowance of the killing with the arrow and stabbing in the thigh, and approximate to it.
.‫و قال صاحب اْلامع ِن استعصى الثور أو اغتلم الوُّبعْي أو تردى ِف بَر أخذ َلسيف و السهم كالصيد و ْنوه ذكر اْلكثر‬
And the author of ‘Al Jamie’ said, ‘If the bull disobeys, or the camel goes wild, or falls into a
well, it would be taken with the sword and the arrow, like the hunted prey’. And most have
mentioned approximate to it.
‫ْن َعلَيْ ُك ْم و َل َيمر َلغسل‬ ِ

َ ‫التاسع ذِب الشيخ قدس سره ِف املوُّبسو و اْلَلف َِل أن معض الكلب من الصيد طاِر لْوله تعاَل فَ ُكلُوا َُّا أ َْم َسك‬
The ninth, the Sheykh, may Allah-azwj Sanctify his soul, in (the books) ‘Al Mabsout’ and ‘Al
Khalaf’, went to that some of the dogs from the hunting ones are pure due to Words of the
Exalted: so eat from what they catch for you, [5:4], and He-azwj did not Command with the
washing’.
‫و ِو مذِب بعض العامة و املشهور بْي اْلصحاب َناسته ْلن الكلب َنس و قد َلقى الصيد برطوبة و أجابوا عن اَلستدَلل َْلية ِبن اْلذن ِف‬
‫اْلكل من حيث ِنه صيد َل يناِف املنع من أكله ملانع آخر كالنجاسة كما أن قوله تعاَل فَ ُكلُوا َُِّا َغنِ ْمتُ ْم و ُكلُوا َو ا ْشَربُوا و أمثاْلا َل يناِف املنع من اْلكل‬
.‫من املَذون لعارض النجاسة و غْيِا‬
And it is the doctrine of some of the general Muslims, and the well-known between the
companions is of it being unclean, because the dog is unclean, and it had encountered the
prey with wetness; and they answered from the evidence with the Verse that the Permission
in eating from whereby it is a hunted prey, does not negate from eating it like the other
Forbiddances, like the uncleanness, like what is in Words of the Exalted: Therefore eat from
whatever booty you attain, [8:69], and eat and drink [7:31], and it’s like do not negate the
Prohibition from the eating from the Permitted things, due to the exposure of the
uncleanness and other such’.
‫و أقول ِن استدل َلفاء ِبِنا للتعْيب بَل تراخ فاْلواب أن الفاء ِنا ليس للتعْيب بل للتفريع و لو سلم فَل يناِف التعْيب العرِف الفاصلة َلغسل كما‬
.‫أنه َل يناِف الفصل َلسلخ و الِْع و الِوُّبخ‬
And I (Majlisi) am saying, ‘If the (letter) ‘Fa’ is inferred to be for commenting without laxity,
then the answer is that the (letter) ‘Fa’ here is not for commenting, but rather for branching,
and even if it is delivered, then it does not contradict the customary acknowledgment of the
separation by washing, just as it does not contradict the separation by skinning, cutting, and
cooking.
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‫العاشر ِذا أرسل كلوُّبه املعلم أو سَلحه من سهم و سيف و غْيَها فَصابه فعليه أن يسارع ِليه َملعتاد فإن َل يدركه حيا حل و ِن أدركه حيا فإن َل يوُّبق‬
‫فيه حياة مستْرة ِبن كان قد قِع حلْومه و مريه أو أجافه و خرق أمعاءه ف دكه حَّت مات حل و ِن بْيت فيه حياة مستْرة وجوُّبت املوُّبادرة َِل ذِبه‬
‫َملعتاد فإن أدرك ذكاته حل و ِن تعذر من غْي تْصْي الصائد حَّت مات فهو كما لو َل يدركه حيا على املشهور‬
The tenth, when he releases his trained dog, or his weapon from an arrow of sword and other
such, and hits it, upon him is to be quick to it with the deliberation. If he does not come across
it alive, it is Permissible, and if he does come across it alive, and there does not remain any
stable life in it, if it’s throat is cut, or its oesophagus, or its inside is ruptured, or its intestines
are cut, it would be left until it dies, it is Permissible; and if stable life remains in it, it is
obligated to rush to slaughter it as usual. If he realises its purification, it is Permissible, and if
it is excuse from without deficiency of the hunter until it dies, so it is as if it is like what if he
had not come across it alive – based upon the well-known.
.‫و ذِب الشيخ ِف اْلَلف و ابن ِدريس و العَلمة َِل َترُيه و اْلول أقوى و ِن َل يتعذر و تركه حَّت مات فهو حرام كذا ذكره اْلكثر‬
And the Sheykh, and Ibn Idrees, and the Allamah went to its Prohibition; and the first is
stronger, and even if was not possible, and left it until it died, so it is Prohibited. Most have
mentioned like this.
‫و قال ِف املسالك التفصيل َستْرار اْلياة و عدمه ِو املشهور بْي اْلصحاب و اْلخوُّبار خالية من قيد اَلستْرار بل منها ما ِو املِلق ِف أنه ِذا أدرك‬
‫ذكاته ذكاه و منها ِو دال على اَلكتفاء بكونه حيا و كَلَها َل يدل على اَلستْرار‬
And he said in ‘Al-Maslak’, ‘The detain with the stability of the life and its non-stability, it is
well-known between the companions, and the Ahadeeth are vacant from restrictions of the
stability, but from these is what is absolute regarding that when he realises its purification,
he should purify it, and from these is what evidence’s upon the sufficing with it being alive,
and all of them do not evidence upon the stability.
‫و منها ما ِو مصرح ََلكتفاء ِف ِدراك تذكيته ِبن ُيده يركض برجله أو يِرف عينه أو يتحرك ذنوُّبه‬
And from these is what is explicit with the sufficing in realising its purification if he were to
find it running with its legs, or blinking its eyes, or moving its tail.
‫قال الشيخ يَي بن سعيد اعتوُّبار استْرار اْلياة ليس من املذِب و على ِذا ينوُّبغي أن يكون العمل ث على تْدير ِدراكه حيا و ِمكان تذكيته َل يل‬
‫حَّت يذكى و َل يعذر بعدم وجود اْللة‬
The Sheykh Yahya Bin Saeed said, ‘Considering the stability of life isn’t from the doctrine’; and
based upon this it is befitting that it would be the deed, then based upon a determination of
realising it alive, and possibility of purifying it, is not Permissible until he slaughters, nor
excuse with non-existence of the tool.
‫لكن ِنا قال الشيخ ِف النهاية ِنه ي دك الكلب حَّت يْتله ث ليَكل ِ ن شاء و اختار َجاعة منهم الصدوق و ابن اْلنيد و العَلمة ِف املختلف استنادا‬
‫ْن َعلَْي ُك ْم‬ ِ
َ ‫َِل عموم قوله تعاَل فَ ُكلُوا َُّا أ َْم َسك‬
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But over here, the Sheykh said in ‘Al Nihaya’, ‘He should leave the dog until it kills it, then let
him eat if he so Desires; and a group from them, Al Sadouq, and Ibn Al Juneyd, and the Allama
chose in the different chains to the generality of Words of the Exalted: so eat from what they
catch for you, [5:4].
‫ْي فَيُ َذكِيَهُ ِِبَا أَ فَيَ َدعُهُ َح ََّّت‬ ِ ِ ِ َّ ‫الرج ِل ي رِسل الْ َكلْب علَى‬ َ َ‫الص ِاد ِق ع ق‬ َِ ‫وص ص ِحيح ِة‬
ٌ ‫الصْيد فَيََْ ُخ ُذهُ َو ََل يَ ُكو ُن َم َعهُ سك‬ َ َ ُ ُْ ُ َّ ‫ َس َلْتُهُ َع ِن‬:‫ال‬ َّ ‫َجيل َع ِن‬ َ َ ِ ‫ص‬ ُ ‫و ُخ‬
ِ ِ
.‫ْن َعلَْي ُك ْم‬
َ ‫اَل فَ ُكلُوا َُّا أ َْم َسك‬
َّ ‫ال‬ َ ْ‫ال ََل َِب‬
َ َ‫س ق‬ َ َ‫يَْتُلَهُ َو ََيْ ُك َل مْنهُ ق‬
And in particular ‘Saheeh; of Jameel, from Al-Sadiq-asws, said, ‘I asked him-asws about a man
sending the dog upon the hunted prey, so it seizes it, and there does not happen to be a knife
with him, so he can be purifying with it, ‘Can he leave it until it is killed and eat from it?’ He-asws
said: ‘There is no problem. Allah-azwj the Exalted Says: so eat from what they catch for you,
[5:4]’’.
‫و أجيب عن اْلية ِبِنا َل تدل على العموم و َِل ْلاز مع وجود آلة الذبح و عن الرواية ِبِنا َل تدل على املِلوب ْلن الضمْي املستكن ِف قوله فيَخذه‬
‫راجع َِل الكلب َل َِل الصائد و الوُّبارز راجع َِل الصيد و التْدير فيَخذ الكلب الصيد و ِذا َل يدل على ِبِال امتناعه بل جاز أن يوُّبْى امتناعه و‬
‫الكلب ُسك له فإذا قتله حينَذ فْد قتل ما ِو ُتنع فيحل َلْتل‬
And I (Majlisi) answer about the Verse that it does not evidence upon the generality, or else
it would be allowed with the existence of the tool of slaughter; and about the report that it
does not evidence upon the purpose because the pronoun is in his words, ‘It seizes it’, refers
to the dog, not to the hunter, and the highlight refers to the prey and the determination, so
the dog seizes the prey, and this does not evidence that his abstinence is invalidated, rather
it is Permissible for his abstinence to remain while the dog is withholding it for him. When it
kills it at that time, it kills what is forbidden, so it is Permissible due to the killing’.
‫و فيه نظر ْلن ّتصيٍ اْلية بعدم اْلواز مع وجود آلة الذبح َْلَجاع و اْلدلة َل تدل على ّتصيصها ِف ُمل النزاع ْلن اَلستدَلل حينَذ بعمومها من‬
‫جهة كون العام املخصوص حجة ِف الوُّباقي‬
And there is consideration regarding it, because the singling out of the Verse is not Permissible
with the existence of the slaughtering tool unanimously, and the evidence does not indicate
its specificity in the subject of dispute, because the inference at that time is its generality from
the point of view that the generality happens to be specific as an argument regarding the
remainder.
‫فَل يوُّبِل ّتصيصها َملتفق عليه دَللتها على غْيه و الرواية ظاِرة ِف صْيورة الصيد غْي ُتنع من جهات ِحداِا قوله و َل يكون معه سكْي فإن‬
.‫مْتضاه أن املانع له من تذكيته عدم السكْي َل عدم الْدرة عليه لكونه ُتنعا و لو كان حينَذ ُتنعا ملا كان لْوله و َل يكون معه سكْي فائدة أصَل‬
It does not invalidate its specification with the agreed upon its significance to others, and the
narration is apparent in the process of hunting, which is not impossible in terms of one of
them, one of which is his saying, and he does not have a knife with him. Its implication is that
what prevents him from being stoked is the lack of a knife, not the inability to do so because
it is abstaining, and if it was at that time abstaining, he would not have said it, and a knife
would not be of any use at all.
Page 238 of 296

.‫و الثانية قوله فيذكيه ِبا ظاِر أيضا ِف أنه لو كان معه سكْي لذكاه ِبا فيدل على ِبِال امتناعه‬
And the second are his words, ‘so he can be purifying with it’ is apparent as well regarding it
that had there been a knife with him in order to purify it with it, it would evidence upon the
invalidity of its refusal.
.‫و الثالثة قوله أ فيدعه حَّت يْتله ظاِر أيضا ِف أنه قادر على أن َل يدعه يْتله و أنه َِّنا ي دك تذكيته و يدع الكلب يْتله لعدم السكْي‬
And the third are his words, ‘Can he leave it until it is killed’ is apparent as well regarding the
he is able upon not leaving killing it, and rather his leaving it would be its purification, and he
would lease the dog to kill it, due to the non-existence of the knife’’.
‫الصُْر فَ َْتَلَهُ فَ ََل ََْ ُك ْل ِمْنهُ ََِّل َما‬

َّ ‫َخ َذ الْوُّبَا ِزي َو‬ َ َ‫ْي بْ ِن ُع ْل َوا َن َع ْن َج ْع َفر َع ْن أَبِ ِيه َع ْن َعلِ ِي ع ق‬
َ ‫ َما أ‬:‫ال‬ ِ ْ ‫اْلَس ِن بْ ِن ظَ ِريف َع ِن ا ْْلُس‬
َ
ِ ِ ‫ قُر‬1
َ ْ ‫ َع ِن‬،‫ب ْاْل ْسنَاد‬ ُْ
‫ت‬َ ْ‫ت ذَ َكاتَهُ أَن‬
َ ‫أ َْد َرْك‬
(The book) ‘Qurb Al Isnad’ – from Al-Hassan Bin Tareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Whatever the falcon and
the hawk sender takes and kills it, do not eat from it except what you have realised its
purification’.
َ ‫اض ََِّل َما ذَ َّكْي‬

.‫ت‬ ِ ْ ُ‫ك فِ ِيه ِِف َم ْو َِ ِع َمْتَل فَ ُك ْل َو ََل ََْ ُك ْل َما قَتَلَه‬
ُ ‫اْلَ َج ُر َو الْوُّبُنْ ُد ُق َو الْم ْعَر‬ َ ‫ت َس ْه َم‬
َ ‫ك فَ َو َج ْد‬
َ ْ‫ب َعن‬
َ َّ‫صْيداً فَتَغَي‬ َ ‫ال ع ِذَا َرَمْي‬
َ ‫ت‬ َ َ‫َو ق‬
And he-asws said: ‘When you shoot a prey and it disappears from you, and you find your arrow
in it in the place of the killing, then eat, and do not eat what is killed by the stone, and the
pellet, and the head-less arrow hunting, except what you purify’’.397
ِ ِ ِ ِ ِ َ َ‫َّب ص أَنَّه ق‬
َ ‫ال ل َعد ِي بْ ِن َحاُت َو ََل ََْ ُك ْل م َن الْوُّبُْن ُدق ََِّل َما ذَ َّكْي‬
.‫ت‬ ُ ِ ِ‫ َو َرَوْوا َع ِن الن‬:‫بيان‬
Explanation: And it is reported from the Prophet-saww having said to Aday Bin Hatim: ‘And do
not eat from the pelleting except what you purify’’.
ِ ِ ِ ِ َ‫و ِِف ح ِديث آخر عْنه أ ََِّنَا ََل ت‬

َ ْ ‫صْيداً َو ََل تَ ْن َكَُ َع ُدواً َو لَكن ََّها تَكْسُر الس َّن َو تَ ْف ََُْ الْ َع‬
.‫ْي‬ َ ‫يد‬
ُ‫ص‬ ُ َ ََ َ َ
And in another Hadeeth from him-saww: ‘Do not hunt a prey nor injure and enemy, but it is
breaking the tooth and poking the eye’’.
ِ ‫ت َِلْ ِم ْعَر‬
َ ‫اض فَ َخَر َق فَ ُك ْل َو ِ ْن ََلْ َيَْ ِر ْق َو ْاع ََ د‬
.‫ض فَ ََل ََْ ُك ْل‬ َ َ‫اَّللِ ع ق‬
َ ‫ ِذَا َرَمْي‬:‫ال‬ َّ ‫يح َع ْن أَِِب َعْوُّب ِد‬
ِ ‫الص ِح‬
َّ ‫َرَواهُ أَبُو ُعوُّبَْي َدةَ ِِف‬
It is reported by Abu Ubeyda in ‘Al Saheeh’ – from Abu Abdullah-asws having said: ‘When you
shoot with the head-less arrow, so it pierces, then eat, and if it does not pierce and is
intercepted, then do not eat’’.
397
Page 239 of 296

.‫ال ِ ْن قَتَ َل ِِبَ ِدهِ فَ ُك ْل َو ِ ْن قَتَ َل بِثَ َْلِ ِه فَ ََل ََْ ُك ْل‬ ِ ‫صْي ِد الْ ِم ْعَر‬
َ َْ َ‫اض ف‬ َِّ ‫ول‬
َ ‫اَّلل ص َع ْن‬ َ َ‫َو َرَوْوا َع ْن َع ِد ِي بْ ِن َح ِاُت ق‬
َ ‫ت َر ُس‬
And they are reported from Adayy Bin Hatim having said, ‘I asked Rasool-Allah-saww about the
prey of the head-less arrow. He-saww said: ‘If it kills with its sharpness, then eat, and if kills due
to its weight, then do not eat’’.
َ ‫صْوُّبهُ ا ْْلَ ِد‬

ُ‫يدة‬ ِ ُ‫صيوُّبه متَع ِرَاً فَيْتُلُه و قَ ْد َسَّى ِحْي رماه و ََل ت‬
ْ َ ُ ََ َ َُ َ
ِ ِ َّ ‫الصْي ِد ي رِم ِيه‬
َ ُ ُ ُ ُ‫الر ُج ُل ب َس ْهم فَي‬ َْ َّ ‫ َس َلْتُهُ َع ِن‬:‫ال‬ َ َ‫اَّللِ ع ق‬
َّ ‫يح َع ْن أَِِب َعْوُّب ِد‬
َّ ‫ب ِِف‬ ‫َو َرَوى ا ْْلَلَِ ن‬
.ُ‫َصابَهُ ُِ َو الَّ ِذي قَتَلَهُ فَِإ ْن أ ََر َاد فَ ْليََْ ُك ْله‬ ِ َّ ‫ال ِ ْن َكا َن‬
َ ‫الس ْه ُم الَّذي أ‬ َ َْ َ‫ف‬
And it is reported by Al Halby in ‘Al Saheeh’ – from Abu Abdullah-asws, he (the narrator) said, ‘I
asked him-asws about the prey a man had shot with an arrow, so he hits it turned around and
he kills it, and he had named (Allah-azwj) when he had shot it and the iron had not hit it’. He-
asws said: ‘If the arrow which had hit it, it is which killed it, so if he wats, let him eat it’’.
‫اَّللِ ص‬
َّ ‫ول‬ َ َْ َ‫ث فَيَ ِج ُدهُ َميِتاً ف‬
ُ ‫ال َر ُس‬ ِ ْ َ‫الصيْ َد فَيَغِيب َعنْهُ اللَّيْلَت‬
َ ‫ْي َو الث َََّل‬ ُ َّ ‫َح َد ََن يَْرِمي‬ ِ َ ‫اَّللِ ِ ََّن أ َِْ ِل‬
َ ‫صيْد َو َّن أ‬ َّ ‫ول‬ َ ‫ت ََي َر ُس‬
ُ ْ‫ قُل‬:‫ال‬ َ َ‫َو َرَوْوا َع ْن َع ِد ِي بْ ِن َح ِاُت ق‬
ِ ِِ ِ ‫ِذَا وج ْد‬
.‫ك قَ ْتلَهُ فَ ُك نل‬َ ‫ت أ ََّن َس ْه َم‬
َ ‫ك َو ََلْ يَ ُك ْن فيه أَثَُر َسوُّبُع َو َعل ْم‬َ ‫ت ف ِيه أَثََر َس ْه ِم‬
َ ََ
And it is reported from Aday Bin Hatim who said, ‘I said, ‘O Rasool-Allah-saww! We are hunting
people and one of used had shot at the prey. It disappeared from him for two night and three.
He found it dead’. Rasool-Allah-saww said: ‘When you find impact of your arrow and there does
not happen to have any impact of a wild animal in it, and you know it is your arrow had killed
it, then eat’’.
ِ ِِ ِ ْ ‫اَّللِ بْ ِن‬
َّ ‫ َع ْن َعْوُّب ِد‬،‫اْل ْسنَ ِاد‬
َ ‫ َس َلْتُهُ َع ْن ظَ ْب أ َْو ْحَا ِر َو ْحش أ َْو طَْْي‬:‫ال‬
‫صَر َعهُ َر ُج ٌل ُثَّ َرَماهُ بَ ْع َد‬ َ ‫اْلَ َس ِن َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬
َ َ‫وسى ع ق‬ ِْ ‫ب‬ ُ ‫ قُ ْر‬-2
.ُ‫ب ِ َذا َسَّى َو َرَماه‬ ْ َّ‫ال ُك ْلهُ َما ََلْ يَتَغَي‬
َ َ‫صَر َعهُ ق‬
َ ‫َما‬
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about the
antelope, or a wild donkey, or a bird wrestled down by a man, then he shoots at it after having
wrestled it. He-asws said: ‘Eat it for as long as it does not disappear when he names (Allah -azwj)
and shot it’’.398
‫اَّللِ َعلَْي ِه‬ ْ ‫ب ِذَا ذَ َكَر‬

َّ ‫اس َم‬ ِ ِ َ َ‫وس يُ َكلِوُّبُهُ الْ ُم ْسلِ ُم َو يُ َس ِمي َو يُْرِسلُهُ ق‬
ٌ ‫ال نَ َع ْم نَّهُ ُم َكل‬ ِ ‫ب الْ َم ُج‬
َ َ َ‫اَّللِ ع ق‬
ِ ْ‫ ُسَِل َع ْن َكل‬:‫ال‬ َّ ‫ َع ْن َح ِريز َع ْن أَِِب َعْوُّب ِد‬،‫اش ني‬
َ
.‫س‬ َ ْ‫فَ ََل َِب‬
Al Ayyashi, from Hareyz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about a dog of a Magian,
the Muslim trains it and names (Allah-azwj and releases it. He-asws said: ‘Yes, it is trained. When
he named Allah-azwj upon it, there is no problem’’.399
398
399
Page 240 of 296

.‫السلُوقِيَّ ِة‬
َّ ‫ت فَ ِه َي ِِبَْن ِزلَِة‬ ِ ِ
ْ ‫ب الْ ُك ْرديَّةُ ِ َذا ُعل َم‬
ِ َ َ‫ون َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد َع ْن أَبِ ِيه ع َع ْن َعلِي ع ق‬
ْ ‫ الْ َف ْه ُد ِم َن‬:‫ال‬
ُ ‫اْلََوارِِح َو الْك ََل‬ ِِ ‫الس ُك‬ ِ َّ‫ الْعي‬-4
َّ ‫ َع ِن‬،‫اش ني‬ َ
Al Ayyashi – from Al Sakuni,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws, from Ali-asws having said: ‘The
leopards from the hunters, and the Kurdish dogs when it is known, it is at the status of Al-
Suluqiya (Seleucids – Macedonian)’’.400
ِ ِ ِ ‫الرج ِال ِل يصلُح لَه أَ ْن ي‬ ِِ ِِ ِ ِ

ُ‫يد َْحَ َام ا ْْلََرم ِِف ا ْْل ِل فَيَ ْذ َِبَهُ فَيَ ْد ُخ َل ا ْْلََرَم فَيََْ ُكلَه‬
َ‫ص‬ َ ُ ُ ْ َ ْ َ َ ِ ‫ َس َلْتُهُ َع ِن‬:‫ال‬ َ ‫ ل َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
.‫صلُ ُح أَ ْك ُل َْحَ ِام ا ْْلََرِم َعلَى َحال‬ ْ َ‫ال ََل ي‬
َ َْ َ‫ف‬
‘Kitab Al-Masail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws
about the men, ‘Is it correct for him to hunt pigeons of the Sanctuary in the outside, so he
slaughters it and enters the Sanctuary, and he eats it?’ He-asws said: ‘No, it is not correct to eat
the pigeons of the Sanctuary upon any state’’.401
.‫يدوهُ ِ ْن ِش َْتُ ْم‬

ُ‫ص‬ ِ َ‫اَّللِ فَِإ َذا طَار ف‬
َّ ‫ان‬ِ ‫ الَِّْي ِِف وْك ِرهِ ِآمن ِِبَم‬:‫ال‬ ِِ ‫ عن جع َف ِر ب ِن ُُم َّمد عن أَبِ ِيه عن‬،‫ الدَّعائِم‬-6
َ َ ٌ َ ُ ْ َ َ‫آَئه ع ق‬ َ َْ َْ َ ْ َْ َْ ُ َ
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws
having said: ‘The bird in its nest is safe with the safety of Allah -azwj. When it flies, then hunt it
if you so desire to’’.402
ِ َّ ‫ال جع َفر بن ُُم َّمد ع و ََل يصاد ِمن‬

.‫يح‬ِ ‫اع الت‬
َ ‫َّسوُّب‬ َ ‫الصْيد ََِّل َما أ‬
ْ َ ََ َ َُُ َ َ ُ ْ ُ ْ َ َ َ‫ َو ق‬-7
And Ja’far Bin Muhammad-asws said: ‘It does not get hunted from the prey except what wastes
the glorification (of Allah-azwj)’’.403
ِ ِ ِ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-8

ُ‫َخ َذه‬ َ ‫ الَِّْْيُ ِذَا ُمل‬:‫ال‬
َ ‫ك ُثَّ طَ َار ُثَّ أُخ َذ فَ ُه َو َح ََل ٌل ل َم ْن أ‬
And from Ali-asws having said: ‘The bird when it is owned, then flies, then it seizes, so it is
Permissible for the one who seizes it’.
.‫ص ْي ِد َِا ِِف الْ َُْرى‬ َ ‫صا ِر َو َر َّخ‬

َ ‫ٍ ِِف‬
ِ ِ ‫َصلَها موُّباح و َِنَى َعن‬
َ ‫صْيد ا ْْلَ َمام ِِف ْاْل َْم‬
َ ْ َّ ‫ال َج ْع َفُر بْ ُن ُُمَ َّمد ع يَ ْع ِن الْوُّبَُزاةَ َو َْْن َوَِا ِْل‬
َ ٌ َ ُ َ ْ ‫َن أ‬ َ َ‫ق‬
Ja’far-asws Bin Muhammad-asws said: ‘It means the falcon and such like because its origin is
legalised’. And he-asws prohibited from hunting the pigeons in the cities and allowed regarding
hunting it in the towns’’.404
400
401
402
403
404
Page 241 of 296

.ِ‫َخ ِذه‬ ِ َّ :‫ال‬

ْ ‫الصْي ُد ل َم ْن َسوُّبَ َق ِ ََل أ‬ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-9
And from Ali-asws having said: ‘The hunted prey is for the one who is first to taking it’’.405
‫ال ِِ َي‬ ِ ْ ‫اَّللِ َعَّز َو َج َل َو ما َعلَّ ْمتُ ْم ِم َن‬

َ َ‫ْي ق‬ َّ ‫آَئِِه ع َع ْن َعلِ ِي بْ ِن أَِِب طَالِب ع أَنَّهُ ُسَِ َل َع ْنقَ ْوِل‬ ِ ‫ الد‬-10
َ ‫ َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد َع ْن‬،‫َّعائ ُم‬
َ
.‫ب‬ ِ
ُ ‫الْك ََل‬
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws Bin Abu
Talib-asws having been asked about Words of Allah-azwj Mighty and Majestic: and what you
have trained the preying ones to hunt, [5:4]. He-asws said: ‘These are the dogs’’.406
‫اَّللَ ِعْن َد ِْر َسالِِه َو ََل‬

َّ ‫ب َغ ْْيُ الْ ُم َعلَّ َم ِة فَ ََل يُ ْؤَك ُل يَ ْع ِن ِ َذا َسَّى‬ ِ ِ ِ
ُ ‫ب الْ ُم َعلَّ َمةُ أُك َل َو ِ ْن قَتَلَْتهُ َو َما قَتَلَت الْك ََل‬
ِ ِ
ُ ‫ َما أ َْم َس َكت الْك ََل‬:‫ال‬ َ َ‫ َو َعْنهُ ع أَنَّهُ ق‬-11
.َ‫َّس ِميَة‬ ِ ِ ِ ِ ِ ْ‫ِب‬
ْ ‫س ِبَ ْكله ذَا نَس َي الت‬َ َ
And from him-asws having said: ‘Whatever the trained dog catches, eat, and even if it kills it,
and whatever is killed by untrained dogs, do not eat, meaning when Allah-azwj is named during
its release, and there is no problem when the naming is forgotten’’.407
.ُ‫يما أَ َك َل ِمْنهُ الَِّْْي‬ِ ‫اَّللِ ع أ ََِّنُما ر َّخصا ِِف أَ ْك ِل ما أَمس َكه الْ َكلْب الْمعلَّم و ِ ْن قَتلَه و أَ َكل ِمْنه و ََل ي رِخ‬
َّ ‫ َو َع ْن أَِِب َج ْع َفر َو أَِِب َعْوُّب ِد‬-12
َ ‫صا ف‬
َ َُ ْ َ ُ َ َ ُ َ َ ُ َ ُ ُ ُ َْ َ َ َ َ
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both allowed regarding eating what
the trained dog catches, and even if it kills it and eats from it, and they -asws did not allow
regarding what the bird (falcon) eats from it’’.408
.‫ور َو الْوُّبَُزاةُ ِم َن ا ْْلََوارِِح‬

ُ ُْ ‫ص‬ َ َ‫ َو َع ْن أَِِب َج ْع َفر ع ق‬-13
‫ ال ن‬:‫ال‬
And from Abu Ja’far-asws having said: ‘The falcons and the hawks are from the hunters’’.409
.‫ك‬ ِ ْ‫ الْ َف ْه ُد الْم َعلَّم َكالْ َكل‬:‫ال‬

َ ‫ب يُ ْؤَك ُل َما أ َْم َس‬ َ َ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ق‬-14
ُ ُ
And from Ja’far-asws Bin Muhammad-asws having said: ‘The trained leopard is like the dog. It can
be eaten what it catches’’.410
.ُ‫وص ِذَا َكا َن َِبِيماً ُكلَّه‬ ِِ ِ ‫ب ْاْل‬ ِ ‫اَّللِ ص أَنَّه َِنَى عن‬ ِ ‫ و َعن رس‬-15
ٌ ‫ص‬ُ ‫َس َود َو أ ََمَر بِ َْتْله َو َِ َذا ُخ‬
ْ ِ ْ‫صيْد الْ َكل‬
َ َْ ُ َّ ‫ول‬ َُ ْ َ
405
406
407
408
409
410
Page 242 of 296

And from Rasool-Allah-saww, he-saww prohibited from the prey of the black dog and instructed
with killing it, and this in particular, when all of it was a beast’’.411
.‫السلُوقِ ِي‬ ‫احد ِ َذا ُعلِ َم الْ ُك ْرِد ن‬

َّ ‫ي فَ ُه َو َك‬ ِ ‫ الْ ِك ََلب ُكلنها ِِبَْن ِزلَِة و‬:‫ال‬
َ َ ُ َ َ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ق‬16
And from Ja’far-asws Bin Muhammad-asws having said: ‘The dogs, all of them are at one status.
When a Kurd trains it, it is like Al-Saluqi (Seleucids – Macedonian)’’.412
ِ ِ ِ َّ ‫ من أ َْرسل َكلْوُّباً و ََلْ يس ِم فَ ََل َيْ ُكل ي ْع ِن ما قُتِل ِمن‬:‫ال‬

َ ‫َّس ِميَةَ َع ْمداً فَِإ ْن نَ ِس َي َذل‬
.‫ك أ َْو َج ِهلَهُ فَلْيََْ ُك ْل‬ ْ ‫الصيْد َذا تَ َرَك الت‬ َ َ َ َْ َ َ ُ َ َ َ ْ َ َ َ‫ َو َعْنهُ ع أَنَّهُ ق‬-17
And from him-asws having said: ‘One who sends a dug (to hunt) and does not name, so do not
eat, meaning what it kills from the prey, when he had neglected the naming deliberately. If
he had forgotten that or was ignorant of it, then it can be eaten’’.413
‫اَّللُ َعَّز َو َج َل فَ ُكلُوا َُِّا‬ َّ ‫ول‬ُ ُْ َ‫ال ُك ْل ي‬

َ َ‫ب ق‬ ِ ْ‫ان ِم ْن فِ ْع ِل الْ َكل‬
ِ ‫الرجل حياً ُثَّ ُيَُوت ي ع ِن ِِف الْم َك‬
َ َْ ُ َ ُ ُ َّ ُ‫ب فَيُ ْد ِرُكه‬
ِ َّ ‫ ِِف‬:‫ال‬
ُ ْ‫الصيْد ََيْ ُخ ُذهُ الْ َكل‬ َ َ‫ َو َعنْهُ ع أَنَّهُ ق‬-18
ُ ‫ب الَّذي قَتَلَهُ معلم‬
.ُ‫ثم َعلَّماًَ ََلْ َُيُْز أَ ْكلُه‬ َ ‫ب بِه ِ ََل َمْن ِزله فَ َم‬
ُ ْ‫ات أ َْو ََلْ يَ ُك ِن الْ َكل‬
ِ َ ‫الصائ ُد َحياً فَتَو‬
َ َِ َ‫اَن ِف ذَ ِْبه أ َْو ذ‬ َ َ ‫ْن َعلَْي ُك ْم فََ ََّما ِ ْن أ‬
َّ ُ‫َخ َذه‬ َ ‫أ َْم َسك‬
And from him-asws having said regarding the prey the dog seizes and the man comes across
alive, then it dies, meaning the place, form the deed of the dog, he-asws said: ‘Eat! Allah-azwj
Mighty and Majestic Says: so eat from what they catch for you, [5:4]. If the prey is taken alive,
and he is too lazy from slaughtering it, or goes with it to his house, and it dies, or the dog
which happened to have killed it does not happen to be trained, it is not allowed to eat it’’.414
ِ ِ ِ ِ ِ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-19

ُ‫صْي ُدهُ ََِّل أَ ْن ََيْ ُخ َذهُ ُم ْسل ٌم فَيُ َْل َدهُ َو يُ َعل َمهُ َو يُْرسلَه‬ ِ ‫ ِِف َك ْل‬:‫ال‬
َ ‫ب الْ َم ُجوس ِي ََل يُ ْؤَك ُل‬
And from Ali-asws having said regarding a dog of the Magian, ‘It’s prey cannot be eaten except
if a Muslims were to take it and collar it, and train it and sends it (to hunt)’.
.ُ‫ك َو ِ ْن ََلْ يَ ُك ْن َعلَّ َمه‬ ِ

َ ‫ال َو ِ ْن أ َْر َسلَهُ الْ ُم ْسل ُم َج َاز أَ ْك ُل َما أ َْم َس‬
َ َ‫ق‬
He-asws said: ‘And it the Muslims were to send it, it is allowed to eat what it catches, and even
if did not happen to have trained it’’.415
ِ ِ َّ ‫لسه ِم فَ َْتلَه و قَ ْد َسَّى‬ ِ َّ َِ ‫الصْي َد‬

َ ْ‫ك ََل َِب‬
‫س‬ َ ‫ْي فَ َع َل َذل‬
َ ‫اَّللَ ح‬ ِ ِ
َ ُ َ ْ َّ َ ُ‫لسيْف أ َْو طَ َعنَهُ َلنرْم ِح أ َْو َرَماه‬ َّ ‫الر ُج ُل‬
َّ ‫ب‬ َ ‫ ِ َذا‬:‫ال‬
َ ‫ََر‬ َ َ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ق‬-20
‫ِِبَ ْكلِ ِه‬
And from Ja’far Bin Muhammad-asws having said: ‘When the man strikes the prey with the
sword, or stabs it with the spear, or shoots at it with the arrow, so he kills it, and he had
named (Allah-azwj) when he had done that, there is no problem with eating it’.
411
412
413
414
415
Page 243 of 296

َ َ‫َخ ِذهِ ق‬
.ُ‫ال َح ََل ٌل أَ ْكلُه‬ ِ ِ ِ ِ‫الصي َد فَيْصر عْنه فَيوُّبت ِدر الْ َْوم فَي َْ ِِعونَه ب ينَهم ي ع ِن ب‬
ْ ‫ض ْرِِب ْم ِ ََّيهُ بِ ُسيُوف ِه ْم م ْن قَ ْوُّب ِل أ‬
َ ْ َ ْ ُ َْ ُ ُ ُ ُ ْ ُ ََْ ُ َ ُ ُ َ ْ َّ ‫الر ُج ِل يَْرمي‬
ِ َّ ‫ال ِِف‬
َ َ‫َو ق‬
And he-asws said regarding the man who pels the prey and is deficient from it, so the people
rush and divide it into pieces between them, meaning by their striking it with their swords
from before he could take it, he-asws said: ‘Permissible to eat it’’.416
َ َْ َ‫َسيَافِ ِه ْم َو قَ ْد َسَّ ْوا فَ ََِّْ ُعوهُ بَْينَ ُه ْم ف‬

.‫ال ذَ َكاةٌ َو ِحيَّةٌ َو َْلْ ٌم َح ََل ٌل‬ ِ ِ
ْ ‫ َو ُسَ َل ع َع ْن ثَ ْور َو ْحشي ابْتَ َد َرهُ قَ ْوٌم ِِب‬-21
And he-asws was asked about the will bull, the people rush to it with their sword, and they had
named (Allah-azwj). They cut it into pieces between them. He-asws said: ‘Pure, skin and meat is
Permissible’’.417
ِِ ِ ِ ِ ِ ِ ِِ ِ ِ َّ ‫الصي َد فَيتحامل و‬ ِ
ُ‫ب َعنْهُ ُثَّ َُِي ُدهُ م َن الْغَد َميِتاً َو فيه َس ْه ُمه‬ُ ‫الس ْه ُم فيه أَ ِو النرْم ُح أ َْو يَتَ َح َام ُل بشدَّة الض َّْربَة فَيَغي‬ َ ُ َ َ ََ ْ َّ ‫الر ُج ِل يَْرمي‬َّ ‫ ِِف‬:‫ال‬ َ َ‫ َو َعْنهُ ع أَنَّهُ ق‬-22
‫ت فَ ُك ْل َو‬
َ ‫َص َمْي‬
ْ ‫ال َما أ‬ َ َ‫اَّللِ ص أَنَّهُ ق‬َّ ‫ول‬ ِ ‫ات ِمن فِعلِ ِه ََل ِمن فِع ِل َغ ِْْيهِ فَح ََل ٌل أَ ْكلُه فَ َْ ْد رِوينَا َعن رس‬
َُ ْ ُ ُ َ ْ ْ
ِ
ْ ْ َ ‫َصابَهُ بِ َس ْهم ِِف َمْتَل َعل َم أَنَّهُ َم‬
َ ‫ََربَهُ أ َْو أ‬
َ ‫أ َْو يَ ُكو ُن‬
.‫ت فَ ََل ََْ ُك ْل‬
َ ‫َما أََّْنَْي‬
And from him-asws having said regarding the man who pelts the prey, so it gets injured, and
the arrow is in it, or the spear, or it is injured due to the severity of the strike. It disappears
from him, then he finds it dead the next morning and his arrow is in it, his strike had happened
or hit by an arrow in the slain place, he knows that it had died from its deed, not from the
deed of someone else, it is Permissible to eat it. We are reporting from Rasool-Allah-saww
having said: ‘Whatever you have killed with an arrow, eat, and whatever is hidden from you,
do not eat’’.418
ِ ِ ِ َّ ‫ض ِربه‬ ِ َّ ‫اَّللِ ع أ ََِّنُما قَاَل ِِف‬

َّ ‫ َو َع ْن َعلِي َو َع ْن أَِِب َعوُّبْ ِد‬-23
‫ال ََل يُ ْؤَك ُل‬ ُ ‫الصائ ُد فَيَتَ َح َام ُل فَيَ َْ ُع ِِف َماء أ َْو ََنر أ َْو يَََ دَّدى م ْن َم ْوَع َعال فَيَ ُم‬
َ َ‫وت ق‬ ُُ ْ َ‫الصيْد ي‬ َ
.ُ‫ََِّل أَ ْن تُ ْد َرَك ذَ َكاتُه‬
And from Ali-asws and from Abu Abdullah-asws, they-asws both said regarding the hunted prey the
hunter strikes it, so it is injured. It falls in the water, or fire, or cools down from a high place
and dies, he-asws said: ‘Do not eat except if you realise its purification (slaughtering)’’. 419
ِ ِ
َ ‫ َما قُتِ َل َِ ْْلَ َج ِر َو الْوُّبُْن ُد ِق َو أَ ْشوُّبَاه َذل‬:‫ال‬
.ُ‫ك ََلْ يُ ْؤَك ْل ََِّل أَ ْن يُ ْد َرَك ذَ َكاتُه‬ َ َ‫ َو َع ْن أَِِب َج ْع َفر ع أَنَّهُ ق‬-24
And from Abu Ja’far-asws having said: ‘Whatever is killed by the stone, and the pellet, and the
likes of that cannot be eaten, except if you realise its purification’’.420
ِ ‫الصْي ِد َِلْ ِم ْعَر‬

.ُ‫اض ََِّل أَ ْن ََل يَ ُكو َن لَهُ َس ْه ٌم َغ ْْيُه‬ َّ ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ َك ِرَه َما قُتِ َل ِم َن‬-25
416
417
418
419
420
Page 244 of 296

And from Ja’far-asws Bin Muhammad-asws having disliked what had been kill from the prey with
the head-less arrow, except there does not happen to be any arrow for him apart from it’’.421
ِ ‫صْي ِد الْ َم ُج‬

.‫وس َو َع ْن َذ ََئِ ِح ِه ْم‬ َِّ ‫ول‬
َ ‫اَّلل ص أَنَّهُ َِنَى َع ْن‬
ِ ‫ و َعن رس‬-26
َُ ْ َ
And from Rasool-Allah-saww, he-saww had prohibited from prey hunted by the Magians and from
their slaughters’’.422
.‫ات فِ َيها فَ ِه َي َمْيتَةٌ َو َما أ ُْد ِرَك َحياً ذَكِ ٌّي فََُكِ َل‬ ِ ِ ‫ ما أ‬:‫ال‬
َ ‫َخ َذت ا ْْلوُّبَالَةُ فَ َم‬
ِ
َ َ َ َ‫ َو َع ْن َعلي ع أَنَّهُ ق‬-27
And from Ali-asws having said: ‘Whatever is hit by the sling shot and it dies in it, it is (classified
as) dead, and what is come across alive, slaughter and eat’’.423
َِّ ‫ول‬ َّ ‫صْي َدهُ ِْل‬ َ َ‫اَّللِ ع ق‬

َّ ‫ون َع ْن أَِِب َعْوُّب ِد‬ ِ
‫اَّلل ع‬ َ ‫َن َر ُس‬ َ ‫َس َوُد الْوُّبَ ِه ُيم ََل ََْ ُك ْل‬
ُ ْ‫ْي ع الْ َكل‬
ِِ ِ َ َ‫ال ق‬
َ ‫ال أَمْيُ الْ ُم ْؤمن‬ َّ ‫ن َو الشَّْي ُخ ِبِِ ْسنَ ِادَهَا َع ِن‬
ِِ ‫الس ُك‬ ‫َع َّما َرَواهُ الْ ُكلَْي ِ ن‬
.‫أ ََمَر بِ َْْتلِ ِه‬
From what is reported by Al Kulayni and the Sheykh, by their chains from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The black dog is the beast.
It’s prey cannot be eaten because Rasool-Allah-saww had instructed with killing it’’.424
َ َْ َ‫الصْي ِد ف‬
‫ال ِ ْن ََلْ يَ ُك ْن لَهُ نَْوُّب ٌل َغ ْ ُْي‬ َّ ‫اض ِم َن‬ ِ ‫اَّللِ ع أَنَّه سَِل ع َّما صر‬
ُ ‫ع الْم ْعَر‬
َ ََ َ َ ُ ُ َّ ‫يح َع ِن ا ْْلَلَِ ِب َع ْن أَِِب َعْوُّب ِد‬ ِ ‫الص ِح‬
َّ ‫ن َو الشَّْي ُخ ِِف ا ْْلَ َس ِن َك‬ ‫َو قَ ْد َرَوى الْ ُكلَْي ِ ن‬
ِ ِ ِ ِ ‫الْ ِم ْعَر‬
ْ َ‫اَّلل َعلَْيه فَلْيََْ ُك ْل َُّا قَتَ َل َو ِ ْن َكان‬
.‫ت لَهُ نَْوُّب ٌل َغ ْْيُهُ فَ ََل‬ َّ ‫اس َم‬
ْ ‫اض َو ذَ َكَر‬
And it has been reported by Al Kulayni and the Sheykh, in the good (Hadeeth) like the correct, from Al Halby,
‘From Abu Abdullah-asws having been asked about what the headless arrow brings down from
the prey. He-asws said: ‘If there does not happen to be for him any arrow other than the
headless arrow, and he had mentioned the Name of Allah-azwj upon it, let him eat from what
he had killed, and if there happens to be for him an arrow other than it, then no’’.425
ِِ
.‫ك‬
َ ‫صنَ ْعتَهُ ل َذل‬ َ َ‫س ِذَا َكا َن ُِ َو ِم ْرَمات‬
َ ‫ك أ َْو‬ ْ ‫َو ِِف ِرَوايَة أ‬
َ ْ‫ُخَرى َرَوََي َع ْن أَِِب َج ْع َفر ع ََل َِب‬
And in another report, it is reported,
‘From Abu Ja’far-asws ‘There is no problem when it was your shooter, or you had made it for
that’’.426
ِ ‫ت َِلْ ِم ْعَر‬
َ ‫اض فَ َخَر َق فَ ُك ْل َو ِ ْن ََلْ َيَْ ِر ْق َو ْاع ََ د‬
.‫ض فَ ََل ََْ ُك ْل‬ َ َ‫اَّللِ ع ق‬
َ ‫ ِ َذا َرَمْي‬:‫ال‬ َّ ‫يح َع ْن أَِِب َعْوُّب ِد‬
َّ ‫َو َرَوى الشَّْي ُخ ِِف‬
421
422
423
424
425
426
Page 245 of 296

And it is reported by the Sheykh in ‘Al Saheeh’,
‘From Abu Abdullah-asws having said: ‘When you shoot with the headless arrow and it pierces,
so eat, and if it does not pierce, then do not eat’’.427
ِ َِّ ‫ ما علَّمت ِمن َكلْب ُثَّ أَرسلْته و ذَ َكرت اسم‬:‫ال‬ ِ

‫ت فَِإ ْن‬
ُ ْ‫ك قُل‬ َ ‫اَّلل َعلَْي ِه فَ ُك ْل َُّا أ َْم َس‬
َ ‫ك َعلَْي‬ َ ْ َ ْ َ َُ َ ْ ْ َ ْ َ َ َ َ‫َّب ص ق‬َّ ِ‫ي بْ ُن َحاُت أ ََّن الن‬ ‫ َرَوى َع ِد ن‬،‫ف لِلشَّْي ِخ‬ ُ ‫ ا ْْلََِل‬-28
‫ك‬
َ ‫ك َعلَْي‬َ ‫ال ِ ْذ قَتَلَهُ َو ََلْ ََيْ ُك ْل ِمْنهُ َشْيَاً فَِإََّّنَا أ َْم َس‬
َ َ‫قَتَ َل ق‬
(The book) ‘Al Khilaf’ of the Sheykh – It is repoted by Aday Bin Hatim,
‘The Prophet-saww said: ‘Whatever dog you trained then sent it and mentioned the Name of
Allah-azwj upon it, so eat from what it withholds for you’. I said, ‘Supposing it kills?’ He-saww
said: ‘When it kills it, then do not eat anything from it, for rather It should withhold for you’.
‫اَّللِ فَ ُك ْل َو ََِّل فَ ََل ََْ ُك ْل‬

ْ ‫ت‬َ ‫ك َو ذَ َك ْر‬ َ ‫ال ِ َذا أ َْر َس ْل‬
َ َ‫ت َك ْلوُّب‬
َِّ ‫ول‬
ُ ‫اَّلل ص ِِن أ َْر َس ْل‬
َ َْ َ‫ت َك ْلِب ف‬ َ ‫ت ََي َر ُس‬
ُ ‫قُ ْل‬
I said, ‘O Rasool-Allah-saww! I sent my dog!’ He-saww said: ‘When you send your dog and you
mentioned the Name of Allah-azwj, then eat, or else, do not eat!’
َ ‫َّك ََِّّنَا َسَّْي‬

َ ِ‫ت َعلَى َكلْوُّب‬
‫ك‬ َ َْ َ‫ت َكلِْب َو أ َِج ُد َعلَْي ِه َكلْوُّباً ف‬
َ ‫ال ََل ََْ ُك ْل ِن‬ ُ ْ‫ت فَِإِن أ َْر َسل‬
ُ ْ‫قُل‬
I said, ‘Supposing I send my dog and find a (another) dog upon it?’ He-saww said: ‘Do not eat!
But rather, you had named (Allah-azwj) upon your dog’.
ِِ ِ ِ ْ َ‫الصْي َد فَيَغِيب َعْنهُ اللَّْيلَت‬

َّ ‫َح َد ََن يَْرِمي‬ ِ ُ‫ص‬ ِ َ‫اَّللِ ِ ََّن ن‬
ُ‫ث فَيَج ُدهُ َميِتاً َو فيه َس ْه ُمه‬
َ ‫ْي َو الثَّ ََل‬ ُ َ ‫يد َو َّن أ‬ َّ ‫ول‬َ ‫ت ََي َر ُس‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘O Rasool-Allah-saww! We go hunting, and one of us shoots at a

prey. It disappears from him for two nights and three. Then he finds it dead, and his arrow is
in it’.
ِ ِِ ِ ‫ال ِ َذا وج ْد‬

َ ‫ت أ ََّن َس ْه َم‬
‫ك قَتَلَهُ فَ ُك ْل‬ َ ‫ت ف ِيه أَثََر َس ْه ِم‬
َ ‫ك َو ََلْ يَ ُك ْن فيه أَثَُر َسوُّبُع َو َعل ْم‬ َ َ َ َ َْ َ‫ف‬
He-saww said: ‘When you find impact of your arrow in it and there does not happen to be any
impact of a wild animal, and you know that your arrow had killed it, then eat’.
ِ َِّ ‫الصي َد و ذَ َكرت اسم‬ َ َْ َ‫الصْي ِد ف‬

َّ ‫اَّللِ ص َع ِن‬
َ ‫اَّلل فَ ُْتِ َل فَ ُك ْل َو ِ ْن َوقَ َع ِِف الْ َماء فَ ََل ََْ ُك ْل فَِإن‬
‫َّك ََل تَ ْد ِري الْ َماءُ قَتَلَهُ أ َْم‬ َ ْ َ ْ َ ْ َّ ‫ت‬ َ ‫ال ِ َذا َرَمْي‬ َّ ‫ول‬ ُ ْ‫ال َس َل‬
َ ‫ت َر ُس‬ َ َ‫َو ق‬
.‫ك‬
َ ‫َس ْه ُم‬
And he (the narrator) said, ‘I asked Rasool-Allah-saww about the hunted prey. He-saww said:
‘When you had shot at a prey and named Allah-azwj, and it is killed, so eat, and if it falls into
the water, then do not eat for you don’t know whether it was the water what had killed it or
your arrow’’.428
427
428
Page 246 of 296

‫ َِّنا أوردت ِذا اْلَب مع كونه عاميا ْلن راويه و ِو عدي كان من خواص أصحاب أمْي املؤمنْي ع و كان معه ِف غزواته‬:‫أقول‬
Note: I (Majlisi) am saying, ‘But rather I referred this Hadeeth along with its being from
general Muslims, because its reporter, and he is Aday who was from the special companions
of Amir Al-Momineen-asws and was with him-asws in his-asws battles.
‫و قال الفضل بن شاذان ِنه من السابْْي الذين رجعوا َِل أمْي املؤمنْي ع و َلشتماله على أحكام كثْية مفهوما و منِوقا و أكثرِا ُا عمل به اْلصحاب‬
.َِ‫و مؤيدة ِبخوُّبار كثْية من طرقنا و بيناِا فيما مضى و سي‬
And Al Fazl Bin Shazan said, ‘He is from the preceding ones, those who had returned to Amir
Al-Momineen-asws, and had contained may rulings, understanding and spoken, and many of
these are from what the companions had worked with, and is supported by many Ahadeeth
from our ways, and he explained these in what had passed’, and I (Majlisi) shall be coming
with it’.
َّ ‫اَّللِ ص َم ِن اتَّوُّبَ َع‬

.‫الصْي َد َغ َف َل‬ َّ ‫ول‬ُ ‫ال َر ُس‬
َ َ‫ ق‬،‫اب‬ ِ
ُ ‫ الش َه‬-29
Al-Shihaab – Rasool-Allah-saww said: ‘One who pursued the prey is heedless (of other
matters)’’.429
َّ ُ‫ال الَِّْْي‬
‫الز ن‬
‫اق‬ َ ِ‫ي َش ْيء أَ ْكثَُر َما يَ َْ ُع ِِف َشوُّبَ َكت‬
َ َ‫ك ق‬ ‫اد أَ ن‬
ُ َّ‫صي‬
َ ‫ال ََي‬
َ َْ َ‫صيَّاد ف‬ َ َ‫ َِِْْل ْسنَ ِاد َعْنهُ ع ِبِِ ْسنَ ِادهِ ِ ََل َج ْع َفر ع ق‬،‫َا‬
َ ِ‫ َمَّر َج ْع َفٌر ب‬:‫ال‬ ِ ُ‫ص ِحي َفة‬
َ ‫الر‬ َ -30
.‫ب الْعِيَ ِال‬ ِ ‫ك‬
ُ ‫صاح‬ َ َ َ‫ول َِل‬ ُ ُْ َ‫ال فَ َمَّر َو ُِ َو ي‬
َ َ‫ق‬
(The book) ‘Saheefa Al Reza-asws’ – By the chain from him-asws, by his-asws chain to Ja’far-asws.
He-asws said: ‘Ja’far-asws passed by a hunter. He-asws said: ‘O hunter! Which thing lasts more in
your net?’ He said, ‘The bird ‘Al-Zaq’’. He (Al-Reza-asws said: ‘He (Al-Sadiq-asws) passed on and
he-asws was saying: ‘Destroyed are the ones with dependants’’.430
.‫ و زق الِائر ِطعامه فرخه‬:‫بيان‬
Explanation: ‘Al-Zaq’ is the bird, its feed it its chicks’.
ِ ‫ سَِل ج ْع َفر َعن صْي ِد الْ ِك ََل‬:‫ال‬

َّ ‫ب َو الْوُّبَُزاةِ َو‬ ِ ِ ِ ِْ ‫ قُرب‬-31
‫ب الْ ُم َعلَّ ُم‬
ُ ْ‫ص َادهُ الْ َكل‬
َ ‫ال ع أ ََّما َما‬
َ َْ َ‫الرْم ِي ف‬ َ ْ ٌ َ َ ُ َ َ‫ َع ْن َِ ُارو َن بْ ِن ُم ْسلم َع ْن َم ْس َعد بْ ِن ِزََيد ق‬،‫اْل ْسنَاد‬ ُْ
‫اَّللِ َعلَْي ِه فَ ُكلْهُ َو ِ ْن َكا َن قَ ْد قَتَلَهُ َو أَ َك َل ِمْن ُه‬
َّ ُ ْ ‫َو قَ ْد ذُكَِر‬
‫م‬ ‫اس‬
(The book) ‘Qurb Al Asnaad’ – From Haroun Bin Muslim, from Mas’ada Bin Ziyad who said,
‘Ja’far-asws was asked about the hunted prey of the dogs, and the hawks, and the arrows.
He-asws said: ‘As for what the trained dog hunts, and he (the hunter) has named Allah-azwj upon
it, so eat it, and even though it kills it and has eaten from it’.
429
430
Page 247 of 296

‫ورةُ َو َغ ْْيَُُهَا ِم َن الَِِّْْي ََل ََْ ُك ْل ََِّل‬ ِ ِ ِ ‫َّاب َو الْ ِم ْعَر‬

ِ ‫اْلج ِر و الننش‬ ِ َّ َِ ‫ال ِِف الَّ ِذي ي رِمي‬
َ ‫اض ََل يُ ْؤَك ُل ََِّل َما ذُك َي مْنهُ َو َك َذا َما‬
‫ص َاد الْوُّبَا ِزي َو ال ن‬
َ ُْ ‫ص‬ َ َ َْ ‫لسْيف َو‬ َْ َ َ‫َو ق‬
.ُ‫َما ذُكِ َي ِمنْه‬
And he-asws said regarding which is pelted by the sword, and the stone, and the crossbow, and
the headless arrow: ‘Do not eat except what is purified from it, and like that is what is hunted
by the falcon, and the hawk, and other such from the birds, do not eat except what is purified
from it’’.431
ِ َّ ‫ب الْ ُم َعلَّ ُم‬

ُ‫الصْي َد فَ ُكلْهُ أَ َك َل مْنه‬ ُ ‫َخ َذ الْ َك ْل‬ َ َ‫ْي بْ ِن ُع ْل َوا َن َع ْن َج ْع َفر َع ْن أَبِ ِيه َع ْن َعلِي ع أَنَّهُ ق‬
َ ‫ ِ َذا أ‬:‫ال‬ ِ ْ ‫ َع ِن ا ْْلَس ِن بْ ِن ظَ ِريف َع ِن ا ْْلُس‬،‫اْل ْسنَ ِاد‬
َ َ
.‫أ َْو ََلْ ََيْ ُك ْل قُتِ َل أ َْو ََلْ يُْتَ ْل‬
(The book) ‘Qurb Al Asnaad’ – From Al-Hassan Bin Zareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws fatherasws, from Ali-asws having said: ‘When the trained dog seizes
the prey, so eat it, whether it has eaten from it or not eaten, killed, or not killed’’.432
ٌ ‫اَّللِ ص ََي َعلِ ني ثَََل‬

‫ث‬ َّ ‫ول‬ُ ‫ال َر ُس‬ َ َ‫اَّللِ ع ق‬
َ َ‫ال ق‬ َّ ‫س يَْرفَ ُعهُ ِ ََل أَِِب َع ْوُّب ِد‬ ِ ِ‫ َع ْن أَبِ ِيه َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ْن ِ ْسَاع‬،‫ال‬
َ ُ‫يل بْن َمَّرار َع ْن يُون‬ َ ُ‫ص‬ ِ
َ ‫ ا ْْل‬-33
ِ َ ‫الصْي ِد و ِتْ يا ُن‬
ِ َِ‫ب ال نس ْل‬ ِ ‫ي ْ ِسْي الْ َْ ْلب‬
.‫ان ا ْْلََََب‬ َ َ َ َّ ‫ب‬ ُ َ‫اع اللَّ ْه ِو َو طَل‬
ُ ‫است َم‬ْ َ َ ُ
(The book) ‘Al Khisaal’ – From his father, from Ali Bin Ibrahim, from his fther, from Ismail Bin Marrar, from Yunus,
‘Raising it to Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! Three (things)
harden the heart – listening to the amusements, and seeking the hunted prey, and going to
the door of the ruling authority’ – the Hadeeth’’.433
ْ ‫وسى الْ َم ْرَوِز ِي َع ْن أَِِب‬ ِ ْ ‫يس َع ْن ُُمَ َّم ِد بْ ِن أ‬

َ َ‫َْحَ َد ْاْلَ ْش َع ِر ِي ق‬ ِ ِ ِ ْ ‫ َع ْن أَبِ ِيه َع ْن أ‬،ُ‫ و ِمْنه‬-34
‫اْلَ َس ِن‬ َ ‫اْلَ َس ِن بْ ِن َعل ِي بْ ِن أَِِب عُثْ َما َن َع ْن ُم‬ َ ‫ال ُرِو‬
ْ ‫ي َع ِن‬ َ ‫َْحَ َد بْن ْدر‬ َ
‫ب‬ ‫ل‬ ‫ط‬ ‫و‬ ِ َِْ‫ب ال نسل‬
‫ان‬ ِ َ ‫اع اللَّ ْه ِو و الْوُّب َذاء و ِتْ يا ُن‬ ‫م‬ِ‫ب َكما ي نْوُّبِت الْماء الشَّجر است‬ ِ ‫ل‬ ْ ‫ل‬ ‫ا‬ ‫ِف‬ ِ ‫اق‬ ‫ف‬ِ
‫الن‬ ‫نت‬ ِ
‫وُّب‬ ‫ن‬ ‫ي‬ ‫و‬ ‫ب‬ ‫ل‬ ْ ‫ل‬ ‫ا‬ ‫ن‬ ‫د‬ ِ
‫س‬ ‫ف‬ ‫ي‬ ‫ع‬ ‫ب‬‫َر‬‫أ‬ ‫ص‬ ِ
‫اَّلل‬ ‫ول‬ ‫س‬
ُ َََ َ َ َُ َ َ ُ َ ْ ََ ُ َ ُ ُ َ ْ َ ْ َ َ َْ ُ َ َ َ ْ ْ ْ َ ْ ْ ُ ٌ َْ َّ ُ ُ َ ‫ال‬
‫ر‬ ‫ال‬
َ ‫ق‬
َ َ َ‫ع ق‬
.‫الصيْ ِد‬
َّ
And from him, from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary who said, ‘It is
reported from Al-Hassan Bin Ali Bin Abu Usman, from Musa Al Maruzy,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘Four (things) spoil the heart and
grows the hypocrisy in the heart just as the water grows the tree – listening to the
amusements and the obscenities, and going to the door of the ruling authority, and seeking
the hunted prey’’.434
‫اْلَ َك ِم َع ْن َع ِد ِي‬ َّ ‫َْحَ َد بْ ِن َْي ََي َع ْن َعْوُّب ِد‬

ْ ‫الر ْْحَ ِن َع ْن أَبِ ِيه َع ِن‬
ْ ‫اْلَ َس ِن بْ ِن‬ ْ ‫اح ِد بْ ِن ُُمَ َّمد َع ِن ابْ ِن ُعْ َد َة َع ْن أ‬
ِ ‫ عن أَبِ ِيه عن عوُّب ِد الْو‬،‫ ََمالِس اب ِن الشَّي ِخ‬-35
َ َْ ْ َ َْ ْ ْ ُ َ
ِ‫الصي َد َغ َفل و من لَ ِزم ال نسلَِْا َن افْ تَنت و ما ي زداد ِمن ال نسلَِْان‬ ِ
َ ُ َ َْ َ َ ََ َ َْ َ َ ِ
ْ َّ ‫ َم ْن بَ َدا َج َفا َو َم ْن تَوُّب َع‬:‫ال‬ َ َ‫َّب ص ق‬ ِ ِ ِ
ِ ِ‫صار َع ْن أَِب َُِريْ َرةَ َعن الن‬ َ ْ‫بْ ِن َاثبِت َع ْن َر ُجل م َن ْاْلَن‬
َ ‫اَّللِ تَ َع‬
.ً‫اَل بُ ْعدا‬ َّ ‫قُ ْرًَ ََِّل َز َاد ِم َن‬
431
432
433
434
Page 248 of 296

(The book) ‘Majaalis’ of Ibn Sheykh – From his father, from Abdul Al Wahid Bin Muhammad, from Ibn Uqdah,
from Ahmad bin yahya, from Abdul Rahman, from his father, from Al-Hassan Bin Al Hakam, from Aday bin Sabit,
from a man from the Helpers, from Abu Hureyra (well-known fabricator),
‘From the Prophet-saww having said: ‘The one descending in the valleys would be disloyal, and
one pursuing the hunted prey would be heedless, and one who adheres with the ruling
authority would be tempted, and he will not increase in nearness of the ruler except it would
increase him in remoteness from Allah-azwj the Exalted’’.435
َ َ‫يث ِ ََل َعلِي ع ق‬

‫ال‬ ِ
َ ‫َسوُّبَا َع ْن َع ِم ِه َرفَ َع ا ْْلَد‬
ِ ْ ‫ َع ْن أَبِ ِيه َع ْن ُُمَ َّم ِد بْ ِن َْي ََي الْ َعَِّا ِر َع ْن ُُمَ َّم ِد بْ ِن أ‬،‫ الْعِلَ ُل‬-36
ْ ‫َْحَ َد ْاْلَ ْش َع ِر ِي َع ِن الََْْبق ِي َع ْن َر ُجل َع ِن ابْ ِن أ‬
َّ ‫اَّللِ ص ََل تَتَّوُّبِ ُعوا‬
.‫الصْي َد فَِإنَّ ُك ْم َعلَى ِغَّرة ا ْْلََََب‬ َّ ‫ول‬ ُ ‫ال َر ُس‬
َ َ‫ق‬
(The book) ‘Al Ilal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Al Ashari, from Al
Barqy, from a man, from Ibn Asbat, from his uncle,
‘Raising the Hadeeth to Ali-asws having said: ‘Rasool-Allah-saww said: ‘Do not pursue the hunted
prey for you will be caught unawares’ – the Hadeeth’’.436
ْ ‫الس َف ِر َو ََل أَ ْك ُل الْ َمْيتَ ِة ِِف َح ِال ِاَل‬ َّ ‫اغ َي الَّ ِذي يَْوُّبغِي‬
َّ ‫صْيُ ِِف‬ ِ ‫ٍ و الْوُّب‬ِ ‫ رِوي أ ََّن الْع ِاد‬،‫ مع ِان ْاْلَخوُّبا ِر‬-37
َُ ُ ُ‫الصْي َد ََل َُي‬ َ َ ‫ي الل ن‬ َ َ َ ُ َْ ََ
(The book) ‘Ma’any Al Akhbar’ –
‘It is reported that the habitual thief, and the seeker who seeks the hunted prey, it is not
allowed for them to shorten (Salat) during the journey, nor eating the dead during a state of
desperation’’.437
ِ ِ ‫لسْي‬ ِ ِ َ َ‫اْلَ َس ِن َع ْن َعلِ ِي بْ ِن َج ْع َفر َع ْن أ َِخ ِيه ع ق‬

ْ ‫اَّللِ بْ ِن‬
َّ ‫ َع ْن َعْوُّب ِد‬،‫اْل ْسنَ ِاد‬
ِ ْ ‫ص َف‬
‫ْي َِ ْل‬ ْ ‫ف فَ ََِْ َعهُ ن‬ َّ َِ ُ‫ضَربَه‬
َ َ‫ َس َلْتُهُ َع ْن َر ُجل َْل َق ْحَاراً أ َْو ظَْوُّبياً ف‬:‫ال‬ ِْ ‫ب‬ ُ ‫ قُ ْر‬-38
َ َ‫َِي ُل أَ ْكلُهُ ق‬
‫ال نَ َع ْم ِذَا َسَّى‬
‘From Ali son of Ja’far-asws, from his brother-asws, said, ‘I asked him-asws about a man who comes
across a donkey or a deer, so he strikes it with the sword and cuts it in two halves, ‘Is it
Permissible to eat it?’ He-asws said: ‘Yes when he names (Allah-azwj)’.
ِ ِ ِ َّ َِ ‫ضربه‬ ِ ِ
.ُ‫يب َعنْهُ أَ َكلَه‬ َ ‫ال ِذَا أ َْد َرَك ذَ َكاتَهُ أُك َل َو ِ ْن َم‬
َ ‫ات قَ ْوُّب َل أَ ْن يَغ‬ َ َ‫صَر َعهُ أَ يُ ْؤَك ُل ق‬
َ َ‫لسْيف ف‬ ُ ْ‫َو َس َل‬
ُ ََ َ َ‫ت َع ْن َر ُجل َْل َق ْحَاراً أ َْو ظَْوُّبياً ف‬
And I asked about a man who comes across a donkey or a deed, so he strikes it with a sword
and brings it down, ‘Can it be eaten?’ He-asws said: ‘When he realises its purification (comes
across it alive so he slaughters it), eat, and if it dies before it disappears from him, he can eat
it’’.438
435
436
437
438
Page 249 of 296

‫صْي ُد‬ َّ ‫ْي تُ َعلِ ُموَِنُ َّن َُِّا َعلَّ َم ُك ُم‬

َ ‫اَّللُ َو ُِ َو‬
ِ ِ
َ ِ‫وُّبات َو ما َعلَّ ْمتُ ْم م َن ا ْْلَوارِِح ُم َكلوُّب‬
ِ ِ
ِ ِ
َ َ‫ يَ ْسََلُون‬،‫ تَ ْف ِسْيُ َعل ِي بْ ِن ِبْ َراِ َيم‬-39
ِ ِِ ِ ِ َّ ‫اصةً أَحلَّ َها‬ ِ ِ ِ
.‫ْن َعلَْي ُك ْم‬
َ ‫اَّللُ ذَا أ َْد َرْكتَهُ َو قَ ْد قَتَلَهُ ل َْ ْوله فَ ُكلُوا َُّا أ َْم َسك‬ َ َّ ‫الْك ََلب الْ ُم َعلَّ َمة َخ‬
Tafseer Ali Bin Ibrahim –
They are asking you as to what is that (which is) Permissible for them. Say: ‘Permissible for
you are the good things, and what you have trained the preying ones to hunt, teaching them
from what Allah Taught you; - and it is the hunted prey of the dogs especially. Allah -azwj has
Permitted it when you come across it and it has killed it - so eat from what they catch for
you, [5:4]’’.439 (Not a Hadeeth)
ِ ‫ص ُْوِر و الْ ُفه‬ ِ ِ ‫ س َلْته عن‬:‫ال‬ َِّ ‫ضرِم ِي عن أَِِب عوُّب ِد‬ ِ ِ
‫ود َو‬ ُ َ ‫صيْد الْوُّبَُزاة َو ال ن‬
َ ْ َ ُ ُ َ َ َ‫اَّلل ع ق‬ َْ ْ َ َ ْ َ‫وب َع ْن َسْيف بْ ِن َعم َْيَة َع ْن أَِِب بَكْر ا ْْل‬ َ ‫ضالَةَ بْ ِن أَين‬ َ َ‫َخ َََبِن أَِِب َع ْن ف‬
ْ ‫َو أ‬
ِ ِ ‫الْ ِك ََل‬
‫ب‬َ ‫ال ََل ََْ ُكلُوا ََِّل َما ذَ َّكْيتُ ْم ََِّل الْك ََل‬
َ َ‫ب ق‬
And my father informed me from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy –
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the hunted prey of the
falcons and the hawks, and the leopards and the dogs. He-asws said: ‘Do not eat except what
you purify, except for the dogs’.

َ ‫ْي تُ َعلِ ُم‬ ِ ِ َّ ‫ال ُك ْل فَِإ َّن‬
َ َ‫ت فَِإ ْن قَتَلَتْهُ ق‬
‫ْن َعلَْي ُك ْم‬
َ ‫اَّللُ فَ ُكلُوا َُّا أ َْم َسك‬ َ ِ‫ول َو ما َعلَّ ْمتُ ْم م َن ا ْْلَوارِِح ُم َكلوُّب‬
ُ ُْ َ‫اَّللَ ي‬ ُ ْ‫قُل‬
I said, ‘Supposing it kills it?’ He-asws said: ‘Eat, for Allah-azwj is Saying: and what you have trained
the preying ones to hunt, teaching them from what Allah Taught you; so eat from what they
catch for you, [5:4]’.
ِ ‫ك علَى ص‬ ِ ِ ِ ُ ‫السوُّبَ ِاع ُتُْ ِس‬

ِ ‫ال ُك نل َشيء ِمن‬
‫احوُّبِ َها‬ َ َ ُ ‫ب الْ ُم َعلَّ َمةَ فَِإ َِّنَا ُتُْس‬
َ ‫الصيْ َد َعلَى نَ ْفس َها ََِّل الْك ََل‬
َّ ‫ك‬ َ ْ َ َ‫ُثَّ ق‬
Then he-asws said: ‘All things from the wild animal withholding the hunted prey upon itself,
except for the trained dogs, it withholds upon its owner’.
.ُ‫اَّللَ َعلَْي ِه فَ ُه َو ذَ َكاتُه‬

َّ ‫ب الْ ُم َعلَّ َم فَاذْ ُك ِر‬ َ ْ‫ال ِ َذا أ َْر َسل‬
َ ْ‫ت الْ َكل‬ َ َ‫َو ق‬
And he-asws said: ‘When you release the trained dog, then mention Allah-azwj upon it, for it is
its purification’’.440
َ ‫اَّللِ تَ َع‬
‫اَل‬ َّ ‫ك الْ َوَر َشا ُن ِ ََل‬ ِ
ْ
ِ ‫اَّللِ ع َكا َن ور َشا ٌن ي ْفرِخ ِِف َشجرة و َكا َن رجل َيْتِ ِيه ِذَا أ َْدرَك الْ َفرخ‬
ِ ْ ‫ان فَيََْ ُخ ُذ الْ َفر َخ‬
َ ‫ْي فَ َش َكا ذَل‬ َْ َ َ ٌ َُ َ ََ ُ ُ ََ َّ ‫ال أَبُو َعْوُّب ِد‬
َ َ‫ ق‬،ٍ ُ ‫ص‬ َ َْ ْ‫ ال‬-40
ِ
ُ‫ال ِِن َس َ ْكفي َكه‬ َ َْ َ‫ف‬
(The book) ‘Al Qasas’ –
439
440
Page 250 of 296

‘Abu Abdullah-asws said: ‘A wood pigeon had laid eggs in a treed, and when the two chicks had
been realised, a man came and seized the two chicks. That wood pigeon complained of that
to Allah-azwj the Exalted. He-azwj Said: “I-azwj shall Suffice you!”
َّ ُ‫ْي َو نََزَل ِبِِ َما فَ َسلَّ َمه‬

ُ‫اَّلل‬
ِ ْ ‫صعِ َد فََ َخ َذ الْ َفر َخ‬
ْ
ِ ْ ‫الر ِغي َف‬
َ َّ‫ْي ُث‬ َّ ‫َح َد‬ ِ
َ ‫ض لَهُ َسائ ٌل فََ َْعَِاهُ أ‬
َ ‫َّجَرةَ َو َعَر‬
ِ َ‫ان ف‬
َ ‫صع َد الش‬
ِ ِ
َ ‫ال فَََفْ َر َخ الْ َوَر َشا ُن َو َجاءَ ا َّلر ُج ُل َو َم َعهُ َرغي َف‬
َ َ‫ق‬
.‫َّق بِِه‬َ ‫صد‬ ِ
َ َ‫ل َما ت‬
He-asws said: ‘The wood pigeon gave birth to chicks, and the man came and there were two
breads with him. He climbed the tree and a beggar presented to him, so he gave him one of
the two loaves. Then he climbed and took the two chicks and descended with them. Allah-azwj
Kept him safe due to what charity he had given with’’.441
‫وخ ِ ََل أَِِب‬ ِ ِ‫اش ِم ب ِن ماِوي ِه الْم َدا ِر ِي ع ِن الْول‬

َ َ‫يد بْ ِن أ َََن الَّرا ِز ِي ق‬ ِ ِ ِ ِ ِ
ُ ‫ب ابْ ُن َزاذَا َن فَنر‬ َ َ‫ َكت‬:‫ال‬ َ َ َ ْ َ َ َ ْ َِ ‫ين َع ْن أَِِب َعاصم َع ْن‬ ‫يسى الْيَِْ ِ ن‬َ ‫ ُُمَ َّم ُد بْ ُن ع‬،‫ الْ َم َحاس ُن‬-41
ِ ْ‫يد بِ َذلِك التَّص ِحيح قَا َل ََل ِب‬ ِ ِ َّ ‫ك طَلَب‬ ِ ِ ُ ‫الصي ِد ََل ي ِر‬
َ ‫س بِ َذل‬
.‫ك ََِّل اللَّ ْه ُو‬ َ َ َ ْ َ ُ ‫الصْيد َو ََّّنَا يُِر‬ َ َ ‫يد ب َذل‬ ُ ْ َّ ‫ض ِِف‬ ُ ‫الر ُج ِل يَْرُك‬ ِ ‫َج ْع َفر الث‬
َّ ‫َّان ع يَ ْس َلُهُ َع ِن‬
(The book) ‘Al Mahasin’ – Muhammad Bin Isa Al Yaqteeny, from Abu Aasim, from Hashim Bin Mahawiya Al
Madary, from Al Waleed Bin Aban Al Razy who said,
‘Ibn Zazan Faroukh wrote to Abu Ja’far-asws the 2nd asking him-asws about the man who sprints
regarding the hunted prey not intending by that seeking the prey, and rather he intends the
health with that (exercise). He-asws said: ‘There is no problem with that except the
amusement’’.442
‫َخ ُذ الْ ِفَر ِاخ ِم ْن أ َْوَكا ِرَِا‬

ْ ‫صلُ ُح أ‬
ِ ِ ‫ف‬
َ َ ‫َخ َذهُ ََِّل أَ ْن يَ ْع ِر‬
ْ َ‫صاحوُّبَهُ فََْيَُّد َعلَْيه َو ََل ي‬
ِ
َ ‫احهُ فَ ُه َو ل َم ْن أ‬ َ َ‫اَّللُ أ ََّن الَِّْ َْي ِذَا َمل‬
َ َ‫ك َجن‬ َّ ‫ك‬ َ ُ‫ال ع ْاعلَ ْم يَ ْر َْح‬
َ َ‫ ق‬،‫َا‬ ِ ُ‫ فِْه‬-42
َ ‫الر‬
‫ض‬ َ ‫ِِف َجوُّبَل أ َْو بَِْر أ َْو أ‬
َ ‫ََجَة َح ََّّت يَْن َه‬
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know, may Allah-azwj have Mercy on you, that the
bird, when it controls its wings, it is for the one who seizes it, except if one knows its owner,
so it would be returned to him. It is not correct to take the chicks from their nests in a
mountain, or a well, or a bush, until it gets up (to fly).
‫ضهُ لَِْ ْولِِه فَ ُكلُوا‬ ِ

َ ‫ك فَ ُك ْل مْنهُ َو ِ ْن أَ َك َل بَ ْع‬ َ ُ‫ت َو ِ ْن أ َْد َرْكتَهُ َو قَ ْد قَتَلَهُ َك ْلوُّب‬ ِ َّ ‫الصي ِد فَس ِم‬
َ ْ‫اَّللَ َعلَْيه فَِإ ْن أ َْد َرْكتَهُ َحياً فَا ْذ َِْبهُ أَن‬ َ ْ َّ ‫ب َعلَى‬
ِ
َ ‫َو ِ َذا أ ََرْد‬
َ ‫ت أَ ْن تُ ْرس َل الْ َك ْل‬
ِ ِ ِ َّ ‫َُِّا أَمسكْن علَي ُكم و ِ ْن ََل ي ُكن معك ح ِدي ٌد تَ ْذ َِبه فَ َد ِع الْ َكلْب علَى‬
ُ‫ت َعلَْيه َح ََّّت يَْتُ َل ُثَّ ََْ ُك ُل منْه‬ َ ‫الصْيد َو َسَّْي‬ َ َ ُُ َ َ ََ ْ َ ْ َ ْ ْ َ َ َ ْ
And when you want to release the dog upon the hunted prey, then name Allah-azwj upon it. If
you come across it alive, then slaughter it, and if you come across it and your dog has already
killed it, then eat from it, and even if it had eaten part of it, due to His-azwj Words: so eat from
what they catch for you, [5:4]. And if there does not happen to be any iron (knife) with you
to slaughter it, then leave the dog upon the prey, and name (Allah -azwj) upon it until it kills,
then eat from it.
441
442
Page 251 of 296

َّ ‫ات فَ ُك ْلهُ ِ َذا َكا َن ِِف‬ ِ َّ ‫و ِ ْن أَرس ْلت علَى‬

‫الس ْه ِم ُز نج‬ َ ‫ت َو أ َْد َرْكتَهُ َو قَ ْد َم‬ َ ‫آخُر فَ ََل ََْ ُك ْلهُ ََِّل أَ ْن تُ ْد ِرَك ذَ َكاتَهُ َو ِ ْن َرَمْي‬
َ ‫ت َو َسَّْي‬ َ ‫ب‬ ٌ ‫ك فَ َش َارَكهُ َك ْل‬
َ َ‫الصْيد َك ْلوُّب‬ َ َ َْ َ
ِ ِ ِ ِ ِ ِ ِ ِ ِ
َ ‫ت أ ََّن َس ْه َم‬
ُ‫ك قَتَلَه‬ َ ‫س ِبَ ْكله ذَا َعل ْم‬ ِ
َ ْ‫ك فيه فَ ََل َِب‬َ ‫َحديد َو ِ ْن َو َج ْدتَهُ م َن الْغَد َو َكا َن َس ْه ُم‬
And if you send your dog upon the prey and another dog participates with it, then do not eat
it except if you realise its purification; and if you have shot (an arrow), and named (Allah -azwj,
and come across it and it has already died, then eat it, when there was an iron head in the
arrow; and if you were to find it the next morning and your arrow was in it, then there is no
problem in eating it when you know that it was your arrow that killed it.
ِ ِ ِ ِ ِ ِ
ُ ‫ْسهُ َخا ِرجاً م َن الْ َماء َو ْن َكا َن َرأ‬
ُ‫ْسهُ ِِف الْ َماء فَ ََل ََْ ُكلْه‬ َ ‫ك َو َوقَ َع ِِف الْ َماء َو َم‬
ُ ‫ات فَ ُكلْهُ ذَا َكا َن َرأ‬ َ ‫َصابَهُ َس ْه ُم‬ َ ‫َو ِ ْن َرَمْي‬
َ ََ‫ت َو ُِ َو َعلَى َجوُّبَل ف‬
And when you have shot (an arrow) and it was upon a mountain, and your arrow hits it and it
falls in the water and dies, eat it when its head was outside from the water, and if its head
was in the water, then do not eat it.
ِ ِ َ ‫اصَِ ْد‬
‫ت‬ َ ‫س ِِبَ ْك ِل َما قَتَلَْتهُ ِ َذا ُكْن‬
َ ‫ت َسَّْي‬ َّ َ ْ‫ت ذَ َكاتَهُ ََِّل الْ َكل‬
َ ْ‫ب الْ ُم َعل َم فَ ََل َِب‬ َ ‫ك ََِّل َما أ َْد َرْك‬
َ ‫صْر أ َْو فَ ْهد أ َْو ُع َْاب أ َْو َغ ِْْي َذل‬
َ ‫ت بوُّبَاز أ َْو‬ ْ ‫َو ََل ََْ ُك ْل َما‬
.‫َعلَْي ِه‬
And do not eat what you hunt with a falcon, or a hawk, or a leopard, or an eagle, or other
than that, except what you realise its purification, except for the trained dog, for there is no
problem with eating what it kills, when you have named (Allah-azwj) upon it’’.443
.ُ‫ ِ ْن َو َج َد َم َعهُ َكلْوُّباً َغ ْ َْي ُم َعلَّم فَ ََل ََيْ ُك ْل ِمْنه‬:‫ال‬

َ َ‫ث ق‬ َِّ ‫يح عن أَِِب عوُّبي َد َة عن أَِِب عوُّب ِد‬ ِ َّ ‫و ي ؤيِ ُده ما رواه الْ ُكلَي ِن ِِف‬
ُ ‫اَّلل ع َحْي‬ ْ َ ْ َ َُْ ْ َ ِ ‫الصح‬ ‫َ َُ ُ َ ََ ُ ْ ن‬
And it is supported by what is reported by Al Kulayni in ‘Al Saheeh’, from Abu Ubeyday,
‘From Abu Abdullah-asws whereby he-asws said: ‘If an untrained dog is found with it, then do not
eat from it’’.444
‫يب ََل يَ ْع ِرفُو َن‬ ِ ِ ِ ‫ س َلْته عن قَوم أَرسلُوا كِ ََل َِبم و ِِي معلَّمةٌ ُكلنها و قَ ْد َسَّوا علَيها فَلَ َّما أَ ْن م‬:‫ال‬ ِ
ٌ ‫ب َغ ِر‬
ٌ ْ‫ب َد َخ َل ف َيها َكل‬
ُ ‫ضت الْك ََل‬
َ َ َْ َ ْ َ َ َ َ ُ َ َ ُْ َ ْ ْ ْ َ ُ ُ َ َ َ‫َو َع ْن أَِِب بَصْي َعنْهُ ع ق‬
ِ َ َْ َ‫الصْي ِد ف‬
َ ‫ال ََل يُ ْؤَك ُل ِمْنهُ ْلَن‬ َِ ‫ت‬ ِ ‫َْلا‬
َ ‫َّك ََل تَ ْد ِري أ‬
.‫َخ َذهُ ُم َعلَّ ٌم أَ ْم ََل‬ َّ ‫َج ُيع َها ِِف‬ ْ ‫صاحوُّباً فَا ْش ََ دَك‬
َ َ
From Abu Baseer,
‘From him-asws, he (the narrator) said, ‘I asked him-asws about a group who sent their dogs, and
all of these were trained, and they had named (Allah -azwj) upon these. When the dogs went
(to hunt), a stranger dog entered among them. No owner was known to be for it. They all
participated in the hunt. He-asws said: ‘It will not be eaten from because you don’t know a
trained one had seized it (prey) or not’’.445
443
444
445
Page 252 of 296

‫ال ُك ْلهُ ِمْنهُ َو ِ ْن َوقَ َع ِِف‬

َ َْ َ‫ت ف‬ َّ ‫صْيداً َو ُِ َو َعلَى َجوُّبَل أ َْو َحائِط فَيَ ْخ ِر ُق فِ ِيه‬
ُ ‫الس ْه ُم فَيَ ُمو‬
ِ ِ َِّ ‫و ِِف ص ِحيح ِة ا ْْللَِ ِب عن أَِِب عوُّب ِد‬
َ ‫اَّلل ع أَنَّهُ ُسَ َل َع ْن َر ُجل يَْرمي‬ َْ ْ َ َ َ َ َ
ِ ِ
.ُ‫ات فَ ََل ََْ ُك ْل منْه‬
َ ‫ك فَ َم‬ َ ِ‫الْ َماء ِم ْن َرْميَت‬
And from ‘Saheeh’ of Al Halby –
‘From Abu Abdullah-asws having been asked about a man who shoots at a prey, and it is upon
a mountain or a wall, and the arrow pierces into it, and it dies. He-asws said: ‘Eat from it, and if
it falls into the water from your shooting and dies, do not eat from it’’.446
ِ ِ َّ ‫ ََل ََْ ُكل ِمن‬:‫ال‬ َّ ‫اعةَ َو َع ْن َعْوُّب ِد‬

َ ‫الص ْيد ِذَا َوقَ َع ِِف الْ َماء فَ َم‬
.‫ات‬ َ ْ َ َ‫اج َع ْن أَِِب ا ْْلَ َس ِن ع ق‬ ْ ‫الر ْْحَ ِن بْ ِن‬
ِ ‫اْلَ َّج‬ َ َ‫ي َْْن ُوهُ بِ َسنَد ُم َوثَّق َع ْن َس‬
And approximate to it is reported by a reliable chain from Sama’at, and from Abdul Rahman Bin Al Hajjaj,
‘From Abu Al-Hassan-asws having said: ‘Do not eat from the hunted prey when it falls in the
water and dies’’.447
َ ‫س بِِه أَثٌَر َغ ْْيُ أَثَِر َس ْه ِم‬

ُ‫ك َو تَ َرى أَنَّهُ ََلْ يَْتُْله‬ َ ‫ت بِ َس ْه ِم‬
َ ‫ك فَ َو َج ْدتَهُ َو لَْي‬ َ َ‫اَّللِ ع ق‬
َ ‫ ِ َذا َرَمْي‬:‫ال‬ َّ ‫وسى بْ ِن بَكْر َع ْن أَِِب َعْوُّب ِد‬ ِ ِ ِ
َ ‫ نَْ ًَل م ْن كتَاب ُم‬،‫السَرائُر‬
ِ َّ -43
.‫ك‬ َ ْ‫ب َعن‬
ْ َّ‫ك أ َْو ََلْ يَتَغَي‬
َ ْ‫ب َعن‬ َ ‫َغ ْْيُ َس ْه ِم‬
َ َّ‫ك فَ ُك ْل تَغَي‬
(The book) ‘Al Saraair’, transmitted from the book of Musa Bin Bakr,
‘From Abu Abdullah-asws having said: ‘When you shoot with your arrow and find it, and there
isn’t any impact other than the impact of your arrow, and you see that it has not been killed
apart from your arrow, then eat, whether it had disappeared from you or not disappeared
from you’’.448
‫صيْ ِد َش ْيء ِمنْ َها ََِّل‬ ِ

َ ‫ال ََل ََْ ُك ْل م ْن‬
َ َْ َ‫ب ف‬ ِ
ِ ‫ود و الْ ِك ََل‬ ِ ‫صيْ ِد الْوُّبَُزاةِ و ال ن‬
َ ‫ص ُْور َو الْ ُف ُه‬ َ
َ ‫اَّلل ع َع ْن‬
ِ ْ ‫اْل‬
ْ َ َ ُ َ َ َ‫ضَرم ِي ق‬
ِ
َْ ‫ َع ْن أَِِب بَكْر‬،‫ الْ َعيَّاش ني‬-44
ِ
ُ‫ت فَِإنَّهُ قَتَلَه‬
ُ ْ‫ب قُل‬
َ ‫الْك ََل‬
Al Ayyashi – from Abu Bakr Al Hazramy who said,
‘I asked Abu Abdullah-asws about the hunted prey of the falcons, and the hawks, and the
leopards, and the dogs. He-asws said: ‘Do not eat from the pre of anything from these except
the dogs’. I said, ‘Supposing it (hunting dog) kills it?’
.‫اَّللِ َعلَْي ِه‬ ِ َّ ‫وِنُ َّن َُِّا َعلَّ َم ُك ُم‬

َ ‫ْي تُ َعلِ ُم‬ ِ ِ َّ ‫ال ُك ْل فَِإ َّن‬
ْ ‫ْن َعلَْي ُك ْم َو اذْ ُكُروا‬
َ ‫اَّللُ فَ ُكلُوا َُّا أ َْم َسك‬ َ ِ‫اَّللَ يَ ُْو ُل َو ما َعلَّ ْمتُ ْم م َن ا ْْلَوارِِح ُم َكلوُّب‬ َ َ‫ق‬
He-asws said: ‘Eat, for Allah-azwj is Saying: ‘and what you have trained the preying ones to hunt,
teaching them from what Allah Taught you; so eat from what they catch for you, and
mention the Name of Allah upon it; [5:4]’’.449
446
447
448
449
Page 253 of 296

‫ك َعلَْي ِه َو ِ ْن أ َْد َرَكهُ َو قَتَلَهُ َو ِ ْن‬ ِ َ َ‫ب الْ ُم َعلَّ َم َو يُ َس ِمي ِ َذا َسَّر َحهُ ق‬ َِّ ‫ عن أَِِب عوُّبي َد َة عن أَِِب عوُّب ِد‬،‫ و ِمْنه‬-45
َ ‫ال ََيْ ُك ُل َُّا أ َْم َس‬ َّ ‫اَّلل ع َع ِن‬
َ ‫الر ُج ِل َسَّر َح الْ َك ْل‬ ْ َ ْ َ َْ ُ ْ َ ُ َ
ِ ِ
ُ‫ب َغ ْْيُ ُم َعلَّم فَ ََل ََيْ ُك ْل منْه‬
ٌ ْ‫ُوج َد َم َعهُ َكل‬
And from him, from Ubeyda,
‘From Abu Abdullah-asws, about the man releases the trained dog and names (Allah -azwj when
he releases it. He-asws said: ‘Eat from what it withholds upon it, and even if he comes across it
and it has killed it, and if he finds another untrained dog with it, then do not eat from it’.
ِ ِ
ُ‫ت ذَ َكاتَهُ فَ ُك ْل مْنهُ َو ِ ْن ََلْ تُ ْد ِرْك ذَ َكاتَهُ فَ ََل ََْ ُك ْل مْنه‬
َ ‫ال ِ ْن أ َْد َرْك‬
َ َ‫اب َو الْوُّبَا ِزي ق‬
ُ َْ ‫الصُْر َو الْ ُع‬
َّ ‫ت َو‬
ُ ْ‫قُل‬
I said, ‘And the hawks and the eagles and the falcons?’ He-asws said: ‘If you realise its
purification, then eat from it, and if you do not realise its purification, then do not eat from
it’.
ِ َّ‫ال ََل لَْيس َشيء م َكل‬ ِ ‫ت فَالْ َف ْه ُد لَْيس ِِبَْن ِزلَِة الْ َك ْل‬
َ ‫ب ََّل الْ َك ْل‬
.‫ب‬ ٌ ُ ٌْ َ َ َْ َ‫ال ف‬
َ َ‫ب ق‬ َ ُ ‫قُ ْل‬
I said, ‘The leopard isn’t it at the status of the dog?’ He-asws said: ‘No, there isn’t anything
(classified as) ‘a hunter’ except the dog’’.450
‫اف َو ََل َِي نل‬ ‫صْي ِد الْوُّبَا ِزي َو ال ن‬

ُ َ‫ص ُْوِر فَََّما ْاْل َن فَِإ ََّن ََل ََن‬ َ ‫اف ِِف‬ َ َ‫اَّللِ ع ق‬
ُ َ‫ َكا َن أَِِب يُ ْف ِِ َو ُكنَّا نُ ْف ِِ َو َْْن ُن ََن‬:‫ال‬ َّ ‫اعةَ َع ْن أَِِب َعْوُّب ِد‬ ِ
َ َ‫ َع ْن َس‬،ُ‫ َو مْنه‬-46
ِ ِ ْ ‫ال ما َعلَّ ْمتُ ْم ِم َن‬ َّ ‫اب َعلِي ع أ ََّن‬ِ َ‫صْي ُد َُهَا ََِّل أَ ْن ي ْدرَك ذَ َكاتُهُ و ِنَّهُ لَ ِفي كِت‬
.‫ب‬ُ ‫ْي فَ ِه َي الْك ََل‬َ ِ‫اْلَوارِِح ُم َكلوُّب‬ َ َ‫اَّللَ ق‬ َ َُ َ
And from him, from Sama’at.
‘From Abu Abdullah-asws having said: ‘My-asws father-asws was issuing verdicts (Fatwas) and
we-asws were issuing verdicts, and we-asws are fearing regarding the hunted prey of the falcons
and the hawks. As for now, we-asws are not fearing, nor is their prey Permissible, except if you
were to realise its purification, and it is in the book of Ali-asws that Allah-azwj Said: ‘and what
you have trained the preying ones to hunt, [5:4], so these are the dogs’’.451
ِ ِ ‫ص ُْور و أَ ْشوُّباه َذلِك فَ ََل ََْ ُكلَ َّن ِمن‬ ِ ‫ ما خ ََل الْ ِك ََلب َُِّا ي‬:‫ال‬ َِّ ‫ عن زرارَة عن أَِِب عوُّب ِد‬،‫اشي‬ ِ
َ ‫صْيده ََِّل َما أ َْد َرْك‬
ُ‫ت ذَ َكاتَه‬ َ ْ َ ُ َ َ ُ ‫ود َو ال ن‬ ُ ‫يد الْ ُف ُه‬
ُ‫ص‬ َ َ َ َ َ َ‫اَّلل ع ق‬ ْ َ ْ َ َ َ ُ ْ َ ‫ الْ َعيَّ ن‬-47
.ُ‫صيْ ُدهُ َِلَّ ِذي يُ ْؤَك ُل ََِّل أَ ْن تُ ْد َرَك ذَ َكاتُه‬
َ ‫س‬
َ ْ‫ب فَلَي‬
ِ ِ َ َ‫اَّلل ق‬
َ ِ‫ال ُم َكلوُّب‬
َ ‫ْي فَ َما َخ ََل الْك ََل‬ َّ ‫ِْل‬
ََّ ‫َن‬
Al Ayyashi, from Zurarah,
‘From Abu Abdullah-asws having said: ‘Apart from the dogs, from what is hunted by the
leopards, and the hawks and the likes of that, do not eat from its prey except what you realise
its purification, because Allah-azwj Said: ‘the preying ones [5:4]. Thus, apart from the dogs, its
prey isn’t that which can be eater except if you were to realise its purification’’.452
.‫ب‬ ِ َّ ‫ْي تُ َعلِ ُموَِنُ َّن َُِّا َعلَّ َم ُك ُم‬

ُ ‫اَّللُ فَ ِه َي الْك ََل‬
ِ ْ ‫اَّللُ ََِّل َما َعلَّ ْمتُ ْم ِم َن‬
َ ِ‫اْلََوارِِح ُم َكلوُّب‬ َّ ‫ال‬َ َ‫اب َعلِي ع ق‬
ِ َ‫اَّللِ ع أ ََّن ِِف كِت‬
َّ ‫ َع ِن ا ْْلَلَِ ِب َع ْن أَِِب َعْوُّب ِد‬،ُ‫ َو ِمْنه‬-48
450
451
452
Page 254 of 296

And from him, from Al Halby,
‘From Abu Abdullah-asws: ‘In the book of Ali-asws, ‘Allah-azwj Said: Except what you have trained
the preying ones to hunt, teaching them from what Allah Taught you; [5:4], these are the
dogs’’.453
ِ َّ ‫ال نَ َع ْم ُك ْل ِ َّن‬ ِ َّ ‫اَّللِ ع سَِل ع ِن‬ ِ ِ ِ

.‫ْن َعلَيْ ُك ْم‬
َ ‫ول فَ ُكلُوا َُّا أ َْم َسك‬
ُ ُْ َ‫اَّللَ ي‬ َ َ‫وت ق‬
َ َُ‫الر ُج ُل َح ََّّت ُي‬ ُ ْ‫الصيْد ََيْ ُخ ُذهُ الْ َكل‬
َّ ُ‫ب فَيَ ْ دُُكه‬ َ َ ُ َّ ‫ َع ْن ََجيل َع ْن أَِِب َعوُّبْد‬،ُ‫ َو منْه‬-49
And from him, from Jameel,
‘From Abu Abdullah-asws having been asked about the hunted prey seized by the dog, so the
man leaves it until it dies. He-asws said: ‘Yes, eat! Allah-azwj is Saying: so eat from what they
catch for you [5:4]’’.454
‫ول فَ ُكلُوا‬
ُ ُْ َ‫اَّللَ ي‬ َ َ‫وت ِِف يَ ِدهِ أَ ََيْ ُك ُل ق‬
َّ ‫ال نَ َع ْم ِ َّن‬ َّ ُ‫ب فَيُ ْد ِرُكه‬
ُ َُ‫الر ُج ُل فَيََْ ُخ ُذهُ ُثَّ ُي‬
ِ َّ ‫َجيلَةَ عن أَِِب حنْظَلَةَ عنْه ع ِِف‬
ُ ْ‫الصيْد ََيْ ُخ ُذهُ الْ َكل‬ َُ
ِ ِ
َ ْ َ َ ‫ َع ْن أَِِب‬،‫ الْ َعيَّاش ني‬-50
.‫ْن َعلَْي ُك ْم‬ ِ
َ ‫َُّا أ َْم َسك‬
Al Ayyashi – from Abu Jameela, from Abu Hanzala,
‘From him-asws regarding the prey seized by the dog, so the man comes across it and takes it.
Then it dies in his hand, ‘Can he eat (it)?’ He-asws said: ‘Yes. Allah-azwj is Saying: so eat from
what they catch for you [5:4]’’.455

َ ‫ْي تُ َعلِ ُم‬ ِ ْ ‫اَّللِ َو ما َعلَّ ْمتُ ْم ِم َن‬
َّ ‫اَّللِ ع ِِفقَ ْوِل‬
َّ ‫صْي َع ْن أَِِب َعْوُّب ِد‬ِ ‫ عن أَِِب ب‬،‫اشي‬ ِ
‫ْن َعلَْي ُك ْم َو اذْ ُكُروا‬
َ ‫اَّللُ فَ ُكلُوا َُّا أ َْم َسك‬ َ ِ‫اْلَوارِِح ُم َكلوُّب‬ َ ْ َ ‫ الْ َعيَّ ن‬-51
.ُ‫ب ِمنْهُ قَوُّبْ َل أَ ْن تُ ْد ِرَكهُ فَ ََل ََْ ُكلْه‬ ِ ِ ْ‫ك الْ َكلْب َُِّا ََلْ َيْ ُك ِل الْ َكل‬ َ ‫س ِِبَ ْك ِل َما أ َْم َس‬ َ َ‫اَّللِ ق‬
ُ ْ‫ب منْهُ فَإذَا أَ َك َل الْ َكل‬ُ َ ُ َ ْ‫ال ََل َِب‬ َّ ‫اس َم‬
ْ
Al Ayyashi, from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: and what you have trained the preying
ones to hunt, teaching them from what Allah Taught you; so eat from what they catch for
you, and mention the Name of Allah [5:4]. He-asws said: ‘There is no problem in eating what
the dog withholds from what the dogs has not eaten from. When the dog eats from it before
he comes across it, do not eat it’’.456
ِ َّ ‫ال‬
َ ِ‫اَّللُ ُم َكلوُّب‬
.‫ْي‬ َ َ‫ الْ َف ْه ُد َُِّا ق‬:‫ال‬
َ َ‫اَّللِ ق‬
َّ ‫اعةَ َع ْن أَِِب َعْوُّب ِد‬ ِ
َ َ‫ َع ْن ِرف‬،ُ‫ َو منْه‬-52
And from him, from Rifa’at,
‘From Abu Abdullah-asws having said: ‘The leopard is from what Allah-azwj Said ‘the preying ones
[5:4]’’.457
453
454
455
456
457
Page 255 of 296

.ُ‫ب َو ِ ْن بَِْ َي ثُلُثُه‬

ُ ‫ك الْ َك ْل‬
َ ‫ك َعلَْي‬
َ ‫ول ُك ْل َما أ َْم َس‬
َِّ ‫ال َِسعت أََ عوُّب ِد‬
ُ ُْ َ‫اَّلل ع ي‬ ْ َ َ ُ ْ َ َ‫ب ق‬
ِ ِ ِ
َ ‫ َع ْن أ َََن بْ ِن تَ ْغل‬،ُ‫ َو مْنه‬-53
And from him, from Aban Bin Taghlib who said,
‘I heard Abu Abdullah-asws saying: ‘Eat what the dog withholds for you, and even if (only) a
third remains’’.458
ِ ‫ضعةً و‬
ِ َ ‫اح َدةً و ََل ََْ ُكل ما ِص‬ ِ ِ ِ ِ ِ ِ
‫صْر أ َْو فَ ْهد أ َْو ُع َْاب‬
َ ‫يد بوُّبَاز أ َْو‬ َْ َ َ َ ْ َ‫ب الْ ُم َعلَّ ُم َو ْن قَتَلَهُ َو أَ َك َل منْهُ َو ََلْ يُْوُّبق منْهُ ََّل ب‬
ُ ْ‫ص َاد الْ َكل‬
َ ‫ ُك ْل ُك َّل َما‬،ُ‫ ا ْْل َدايَة‬-54
َ ‫ََِّل َما أ َْد َرْك‬
ُ‫ت ذَ َكاتَه‬
‘Eat all what is hunted by the trained dog and even if it kills it, and eat from it, and (even if)
there does not remain except one part, and do not eat what is hunted by a falcon, or a hawk,
or a leopard, or an eagle, except what you realise its purification.
ِ ِ ِ َِّ ‫ول و َل ََْ ُكلُوا َُِّا ََل ي ْذ َك ِر اسم‬ َّ ‫صْيداً ََلْ َِي َّل أَ ْكلُهُ ِْل‬
َ ‫اَّلل َعلَْيه َو ِ ْن نَس َي فَ ْليُ َس ِم ح‬
‫ْي ََيْ ُك ُل‬ ُْ ُْ َ ُ ُْ َ‫اَّللَ َعَّز َو َج َّل ي‬
َّ ‫َن‬ َ ‫اب‬ َ ََ‫َو َم ْن أ َْر َس َل َك ْلوُّبَهُ َو ََلْ يُ َس ِم تَ َع نمداً ف‬
َ ‫َص‬
‫يح ِة‬ِ َّ ‫ك ِِف‬ ِ
َ ‫الذب‬ َ ‫َو َك َذل‬
And the ones who releases his dog and do not name (Allah-azwj deliberately, and he attains a
prey, it is not Permissible to eat it, because Allah-azwj Mighty and Majestic is Saying: ‘And do
not eat from what Allah’s Name has not been mentioned upon, [6:121]. And if he forgets,
then let him name when he eats, and like that is regarding the slaughter.
‫َخ ُذ الْ ِفَر ِاخ ِم ْن أ َْوَكا ِرَِا ِِف َجوُّبَل أ َْو بَِْر‬ ُ ُ‫صا ِر َو ََل َُي‬
ْ ‫وز أ‬ ِ
َ ‫صْي ُد ا ْْلَ َمام َِْْل َْم‬
َ ‫وز‬ َ ‫س ِِبَ ْك ِل َما ِص‬
ُ ُ‫يد َِللَّْي ِل َو ََل َُي‬
ِِ ِ ِ ِ ْ‫و ََل َِب‬
َ ْ‫س ِبَ ْك ِل َْلْم ا ْْلُ ُمر الْ َو ْحشيَّة َو ََل َِب‬َ َ
.‫ض‬َ َ َْ َّ َ ََ ْ ‫أ‬
‫ه‬‫ن‬ ‫ي‬ ‫َّت‬ ‫ح‬ ‫ة‬ ‫ََج‬
‫أ‬ ‫َو‬
And there is no problem with eating meat of the wild donkey, and there is no problem with
eating what is hunted at night, and it is not allowed to hunt the pigeons in the cities, and it is
no allowed to seize the chicks from their nests, whether in a mountain or in a well, or a bush
until it gets up (ready to fly)’’.459
ِ َ َ‫ص َاد َْحَاماً أ َِْلِياً ق‬ َِّ ‫َج ِيل ب ِن د َّراج عن زرارةَ عن أَِِب عوُّب ِد‬
ِ ِ َ‫ نَْ ًَل ِمن كِت‬،‫السرائِر‬
.ُ‫َخ َذه‬
َ ‫احهُ فَ ُه َو ل َم ْن أ‬ َ َ‫ال ِذَا َمل‬
َ َ‫ك َجن‬ َ ‫اَّلل ع ِِف َر ُجل‬ ْ َ ْ َ َ َ ُ ْ َ َ ْ َ ‫اب‬ ْ ُ َ َّ -55
(The book) ‘Al Saraair’ – Transmitting from the book of Jameel Bin Darraj, from Zurara,
‘From Abu Abdullah-asws regarding a man who hunted a domesticated pigeon. He-asws said:
‘When it is control of its wings, it is for the one who seizes it’’.460
‫ال ِ َذا‬ ِ ‫يده و حولَنَا َْحام لِوُّبع‬

َ َْ َ‫ض ِه ْم ف‬ ِ َِّ ‫ قُلْت ِْلَِِب عوُّب ِد‬:‫ال‬ َ ‫ نَْ ًَل ِم ْن َج ِام ِع الْوُّبََزنْ ِِ ِي َع ْن ِ ْس َح‬،ُ‫ َو ِمْنه‬-56
ْ َ ٌ َ ْ َ َ ُ ُ ‫اَّلل ع الَِّْْيُ يَ َْ ُع ِِف الدَّا ِر فَنَص‬ َْ ُ َ َ‫اق بْ ِن َع َّمار ق‬
ِ
ُ‫َخ َذه‬
َ ‫احهُ فَ ُه َو ل َم ْن أ‬
َ َ‫ك َجن‬
َ َ‫َمل‬
458
459
460
Page 256 of 296

And from him, transmitting from Jamie Al Bazanty, from Is’haq Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The bird lands in the house, so we hunt it, and around us are
pigeons for one of them’. He-asws said: ‘When it has control of its wings, it is for the one who
seizes it’.
.‫احوُّبِ ِه‬
ِ ‫ال ِذَا عرفْ ته فَرَّده علَى ص‬ ِ
َ َ ُ ُ ُ َ َ َ َ َ‫ت يَ َْ ُع َعلَيْنَا فَنََْ ُخ ُذهُ َو قَ ْد نَ ْعلَ ُم ل َم ْن ُِ َو ق‬
َ َ‫ق‬
He (the narrator) said, ‘I said, ‘It lands to us, so we seize it, and we know who it is for’. He-asws
said: ‘When you know it, then return it to its owner’’.461
ِ ِ ِ ِ ِ َِّ‫الص ِاد ِق ع خرء ا ْْل‬

ِ ْ‫اف ََل ِب‬ َّ ‫الس َاَ ِط ِي َع ِن‬ ِ َ‫ نَْ ًَل ِمن كِت‬،‫ف‬
َ ِ‫استَ َج َار ب‬
‫ك َو أ ََوى‬ ْ ُ‫س بِه َو ُِ َو َُّا َي نل أَ ْكلُهُ َو لَك ْن ُك ِرَه أَ ْكلُهُ ْلَنَّه‬
َ َ ُ ُ ُْ َّ ‫اب َع َّمار‬ ْ ُ َ‫ الْ ُم ْختَل‬-57
.ُ‫ك فََ ِج ْره‬ ِ ِ
َ ِ‫ك ُك نل طَْْي يَ ْستَجْيُ ب‬ َ ‫ِِف َمنْ ِزل‬
(The book) ‘Al Mukhtalaf’ – Transmitting from the book of Ammar Al Sabaty,
‘From Al-Sadiq-asws: ‘The dung of the hook, there is no problem with it, and it is from what is
Permissible to eat it, but it is dislike to eat it, because it (the hook) seeks refuge with you and
shelters in your house. Every bird which seeks refuge with you, so shelter it’’. 462
461
462
Page 257 of 296

‫ التذكية و أنواعها و أحكامها‬8 ‫ابب‬
CHAPTER 8 – THE PURIFICATION AND ITS TYPES AND ITS

RULINGS
‫اْلَيت‬
The Verses –
َّ ‫الوُّبْرة ِ َّن‬
ُ ‫اَّللَ ََيُْمُرُك ْم أَ ْن تَ ْذ َِبُوا بَ ََْرةً َِل قوله فَ َذ َِبُوِا َو ما‬
‫كادوا يَ ْف َعلُو َن‬
(Surah) Al Baqarah: ‘Allah is Commanding you that you should be slaughtering a cow’. [2:67]
– up to His-azwj Words: So they slaughtered it, and they were almost not doing it. [2:71].
‫السوُّبُ ُع ََِّل ما ذَ َّكْيتُ ْم َو ما‬

َّ ‫يحةُ َو ما أَ َك َل‬ ِ ِ ِ ِِ َِّ ‫املائدة ح ِرمت علَي ُكم الْميتةُ و الدَّم و َْلم ا ْْلِنْ ِزي ِر و ما أ ُِِ َّل لِغَ ِْي‬
َ َِّ‫اَّلل به َو الْ ُمنْ َخن َْةُ َو الْ َم ْوقُوذَةُ َو الْ ُم ََ دديَةُ َو الن‬ ْ َ ُ ْ َ ُ َ َْ َ ُ ْ َ ْ َ ُ
‫ب‬ ُ ‫ذُبِ َح َعلَى الن‬
ِ ‫نص‬
(Surah) Al Maidah: Prohibited unto you is the dead, and the blood and meat of the pig, and
whatever has been dedicated for other than Allah with, and the strangled, and the sick, and
the fallen, and the gored, and what the predators have eaten (from), except what you have
purified; and what is slaughtered upon the altars [5:3].
ِ ِ ِِ ِ َِّ ‫اْلنعام فَ ُكلُوا َُِّا ذُكِر اسم‬

َ ‫اَّلل َعلَْيه ِ ْن ُكْنتُ ْم ِِبَيته ُم ْؤمن‬
‫ْي‬ ُْ َ
(Surah) Al Anaam: So eat from whatever Allah’s Name is mentioned upon if you were
believers in His Signs [6:118].
‫َُِ ِرْرُُْت ِلَْي ِه‬ َّ َ‫اَّللِ َعلَْي ِه َو قَ ْد ف‬

ْ ‫ص َل لَ ُك ْم ما َحَّرَم َعلَْي ُك ْم ََِّل َما ا‬ ِ ِ
ْ ‫َو ما لَ ُك ْم أَََّل ََْ ُكلُوا َُّا ذُكَر‬
And what reason is there for you that you should not be eating from what Allah’s Name has
been mentioned upon and He has Detailed for you what is Prohibited unto you, except what
you are desperate towards? [6:119].
‫وِ ْم ِنَّ ُك ْم لَ ُم ْش ِرُكو َن‬ ِ ِ ِ ِ ِ ِ ِ َِّ ‫و قال تعاَل و َل ََْ ُكلُوا َُِّا ََل ي ْذ َك ِر اسم‬
ُ ‫وحو َن َِل أ َْوليائ ِه ْم ليُجادلُوُك ْم َو ِ ْن أَطَ ْعتُ ُم‬ َ ‫اَّلل َعلَْيه َو ِنَّهُ لَف ْس ٌق َو ِ َّن الشَّياط‬
ُ ُ‫ْي لَي‬ ُْ ُْ َ
And the Exalted Said: And do not eat from what Allah’s Name has not been mentioned upon,
and it is a transgression, and that the Satans are suggesting to their friends to contend with
you all, and if you were to follow them, you would be associators [6:121].
‫اَّللِ َعلَْي َها افِْ داءً َعلَْي ِه َسيَ ْج ِزي ِه ْم ِِبا كانُوا يَ ْف َ دُو َن‬
ْ ‫عام َل يَ ْذ ُكُرو َن‬
ٌ ْ‫و قال تعاَل َو أَن‬
And the Exalted said: and cattle they are not mentioning the Name of Allah upon, fabricating
upon Him. He will be Recompensing them due to what they were fabricating [6:138].
Page 258 of 296

َِّ ‫و قال تعاَل أَو فِسْاً أ ُِِ َّل لِغ ِْي‬

‫اَّلل بِِه‬ َْ ْ ْ
And the Exalted Said: or a transgression, dedicated with for other than Allah [6:145].
‫يم ِة ْاْلَنْعاِم‬ِ ِ َِّ ‫اْلج لِي ْذ ُكروا اسم‬

َ ‫اَّلل َعلى ما َرَزقَ ُه ْم م ْن َِب‬ َْ ُ َ
(Surah) Al Hajj: and they would mention the Name of Allah during the well-known days upon
what He has Graced them from the beasts, the cattle. [22:28].
‫وِبا فَ ُكلُوا ِمْنها‬ َِّ ‫اَّلل لَ ُكم فِيها خْي فَاذْ ُكروا اسم‬
ِ ِ ِ
ْ َ‫اف فَِإذا َو َجوُّب‬
ُ ُ‫ت ُجن‬ َّ ‫صو‬
َ ‫اَّلل َعلَْيها‬ َ ْ ُ ٌْ َ ْ َّ ‫و قال تعاَل َو الْوُّبُ ْد َن َج َع ْلناِا لَ ُك ْم م ْن َشعائ ِر‬
And the Exalted Said: And (as for) the sacrificial animals, We Made these for you to be from
the Rituals of Allah. There is goodness for you in these, therefore mention the Name of Allah
over them in rows. So, when they fall down on their sides, then eat from these [22:36].
ِ َ‫الكوثر ف‬
َ ِ‫ص ِل لَرب‬
‫ك َو ْاْنَْر‬ َ
Therefore pray Salat to your Lord and be moderate [108:2].
‫تفسْي‬

‫أَ ْن تَ ْذ َِبُوا بَ ََْرةً ظاِره أن الوُّبْرة مذبوحة َل منحورة قال الَِبسي رْحه هللا الذبح فري اْلوداج و ذلك ِف الوُّبْر و الغنم و النحر ِف اْلبل و َل ُيوز فيها‬
‫عندَن غْي ذلك و فيه خَلف بْي الفْهاء‬
‘Allah is Commanding you that you should be slaughtering a cow’. [2:67] – Its apparent is
that the cow was to be slaughtered, not sacrificed. Al-Tabarsee, may Allah-azwj have Mercy on
him, said, ‘Admirable, and that is regarding the cow, and the sheep, and the sacrificing
regarding the camel, and it is not allowed in it in our view, other than that, and there is
differing between the jurists regarding it.
‫كادوا يَ ْف َعلُو َن ََل ََْ ُك ْل ََِّل من‬ ِ ِ ِ ِ َّ ِ‫و قِيل ل‬

ُ ‫اَّللُ فَ َذ َِبُوِا َو ما‬
َّ ‫ال‬َ َ‫ال ق‬ َ ‫لصادق ع ِ َّن أ َِْ َل َم َّكةَ يَ ْذ َِبُو َن الْوُّبَ ََْرَة ِِف اللَّوُّبَّة فَ َما تَ َرى ِِف أَ ْك ِل َْلْم َها فَ َس َك‬
َ َ‫ت ُِنَْيََةً ُثَّ ق‬ َ َ
ِ.‫ثماَ ذُبِح ِمن م ْذ َِِبه‬
َْ َ َ
And it was said to Al-Sadiq-asws: ‘The people of Makkah are slaughtering the cow in the upper
chest, so what is your-asws view in eating its meat?’ He-asws was silent for a while, then said:
‘Allah-azwj Said: So they slaughtered it, and they were almost not doing it. [2:71]. Do not eat
except from what has been slaughtered from its neck’’.
.‫أقول و قد مضى تفسْي آية املائدة و تدل على وجوب التذكية و حرمة ما ذكي بغْي اسم هللا من اْلصنام و غْيِا و سيَِ ِف اْلخوُّبار تفسْيِا‬
I (Majlisi) am saying, ‘And the interpretation of the Verse of (Surah) Al Maidah has already
passed, and it indicates upon the obligation of the purification, and Prohibition of what is
Page 259 of 296

purified without the Name of Allah-azwj, from the idols and other such, and I shall bring its
interpretation in the Ahadeeth.
‫فَ ُكلُوا قال الَِبسي رْحه هللا ِن املشركْي ملا قالوا للمسلمْي أ َكلون ما قتلتم أنتم و َل َكلون ما قتل ربكم فكَنه سوُّبحانه قال ْلم أعرَوا عن جهلكم‬
‫فكلوا و املراد به اْلَحة و ِن كانت الصيغة صيغة اْلمر‬
So, eat [6:118] – Al-Tabarsee, may Allah-saww have Mercy on him, said, ‘When the Polytheists
said to the Muslims, ‘You are eating from what you yourselves have killed and are not eating
from what your Lord-azwj had Killed?’, it is as if the Glorious Said to them: “Turn away from
your ignorance, So eat [6:118], and the intend with it is the legalisation, and even though the
wording is the wording of the Command.
‫اَّللِ َعلَيْ ِه يعن ذكر هللا عند ذِبه دون امليتة و ما ذكر عليه اسم اْلصنام و الذكر ِو قول بسم هللا‬
َّ ‫اس ُم‬ ِ ِ
ْ ‫َُّا ذُكَر‬
from whatever Allah’s Name is mentioned upon [6:118] – meaning mentioning Allah-azwj
during slaughtering it besides the dead, and what the names of the idols have been
mentioned upon, and the mentioning are the words, ‘In the Name of Allah -azwj’.
‫و قيل ِو كل اسم َيتٍ هللا سوُّبحانه به أو صفة ّتت صه كْول َسم الرْحن أو َسم الْدمي أو َسم الْادر لنفسه أو العاَل لنفسه و ما ُيري َمراه و‬
‫اْلُ ْسَن‬
ْ ُ‫َساء‬ َّ ‫اَّللَ أَ ِو ْادعُوا‬
ْ ‫الر ْْح َن أ اََي ما تَ ْدعُوا فَلَهُ ْاْل‬ َّ ‫اْلول َممع على جوازه و الظاِر يْتضي جواز غْيه لْوله سوُّبحانه قُ ِل ْاد ُعوا‬
And it is said, ‘It is every Name which Allah-azwj the Glorious is specified with, or words specific
with it, like the words, ‘In the Name of the Beneficent’, or ‘In the Name of the Ancient’, or ‘In
the Name of the Able for Himself’, or ‘The Knower of Himself’, and whatever flows it’s flow;
and the first is a summary upon its allowance, and the apparent requires the allowance of
others, due to the Words of the Glorious: Say: ‘Supplicate to Allah or supplicate to the
Beneficent. Whichever (Name) you supplicate with, so for Him are the most excellent
Names. [17:110].
ِ ِ ِِ
َ ‫ِ ْن ُكنْتُ ْم ِِبَيته ُم ْؤمن‬
‫ْي يعن ِن كنتم مؤمنْي ِبن عرفتم هللا و رسوله و صحة ما أاتكم به من عند هللا فكلوا ما أحل دون ما حرم‬
if you were believers in His Signs [6:118] – meaning, if you were believers by your having
recognised Allah-azwj and His-azwj Rasool-saww, what he-saww has come to you from the Presence
of Allah-azwj. Eat whatever is Permissible besides what is Prohibited.
‫و ِف ِذه اْلية دَللة على وجوب التسمية على الذبيحة و على أن ذَئح الكفار َل ُيوز أكلها ْلِنم َل يسمون هللا عليها‬
And in this Verse there is evidence upon the obligation of the naming (of Allah -azwj) upon the
slaughter, and based upon that the slaughters of the Kafirs is not allowed to eat, because they
are not naming Allah-azwj upon it.
‫و من سى منهم َل يعتْد وجوب ذلك و ْلنه يعتْد أن الذي يسميه ِو الذي أبد شرع موسى أو عيسى فإذن َل يذكرون هللا حْيْة‬
And the one from them who names, not believing in the obligation of that, and because he
believes that the One-azwj Who he is naming Began the Law of Musa-as or Isa-as. Thus they are
not mentioning Allah-azwj in reality.
Page 260 of 296

َِّ ‫و ما لَ ُكم أَََّل ََْ ُكلُوا َُِّا ذُكِر اسم‬

‫اَّلل َعلَْي ِه تْديره أي شيء لكم ِف أن َل َكلوا فيكون ما لَلستفهام و ِو اختيار الزجاج و غْيه من الوُّبصريْي و معناه‬ ُْ َ ْ َ
‫ما الذي ُينعكم أن َكلوا ُا ذكر اسم هللا عند ذِبه‬
And what reason is there for you that you should not be eating from what Allah’s Name has
been mentioned upon [6:119] – Its assessment is, which thing is there for you regarding that
you are not eating, so it would be what is for the understanding, and it is the choice of Al-
Zajaj and others from the people of Basra, and its meaning is, what is that which is preventing
you all from eating from what the Name of Allah-azwj has been mentioned during its slaughter.
‫و قيل معناه ليس لكم أن َل َكلوا فيكون ما للنفي‬
And it is said, ‘Its meaning is, it isn’t for you that you should not be eating’, so it would be
what is for the negation.
‫ص َل لَ ُك ْم أي بْي لكم ما َحَّرَم َعلَيْ ُك ْم‬

َّ َ‫َو قَ ْد ف‬
and He has Detailed for you – i.e., explained to you - what is Prohibited unto you, [6:119].
ْ ‫قيل ِو ما ذكر ِف سورة املائدة من قوله ُح ِرَم‬

‫ت َعلَْي ُك ُم الْ َمْيتَةُ اْلية و اع دض عليه ِبِنا نزلت بعد اْلنعام ِبدة َِل أن يمل على أنه بْي على لسان‬
‫الرسول ص و بعد ذلك نزل به الْرآن‬
It is said, ‘It is what He-azwj Mentioned in Surah Al Maida from His-azwj Words: Prohibited unto
you is the dead [5:3] – the Verse, and he objected upon it that it was Revealed after (Surah)
Al Anaam except that it is carried upon that it was explained upon by the tongue of the
Rasool-saww, and after that the Quran was Revealed with it’.
‫ص َل لَ ُك ْم َلفتح ما حرم َلضم و قرأ‬

َّ َ‫ِل ُُمََّرماً اْلية و قرأ أِل الكوفة غْي حفٍ ف‬ ِ ‫و قيل ِنه ما فصل ِف ِذه السورة ِف قوله قُل َل أ َِج ُد ِِف ما أ‬
ََّ ِ ‫ُوح َي‬ ْ
‫ص َل لَ ُك ْم ما َحَّرَم كليهما َلفتح و قرأ الوُّباقون فصل لكم ما حرم َلضم فيهما‬ َّ َ‫أِل املدينة و حفٍ و يعْوب و سهل ف‬
And it is said, ‘It is what is detained in this Surah in His-azwj Words: Say: ‘I do not find in what
is Revealed to me a Prohibition [6:145] – the Verse, and the people of Al Kufa recited other
than Hafs, and He has Detailed for you [6:119] with the ‘Fatah’, what is Prohibited with
‘Al-Zamma’. And the people of Medina, and Hafs, and Yaqoub, and Sahl: and He has Detailed
for you [6:119], all of them with the ‘Fatah’, and the rest recites as ‘He-azwj Detailed for you
what has been Prohibited’ with the ‘Zamma’ in these two.
‫اَّللِ َعلَْي ِه يعن عند الذبح من الذَئح و ِذا تصريح ِف وجوب التسمية على الذبيحة ْلنه لو َل يكن كذلك لكان ترك التسمية‬ ِ
ْ ‫َو َل ََْ ُكلُوا َُّا ََلْ يُ ْذ َك ِر‬
‫غْي ُمرم ْلا‬
And do not eat from what Allah’s Name has not been mentioned upon, [6:121] – meaning
during the slaughter from the slaughters, and this is explicit regarding the obligation of the
naming (Allah-azwj) upon the slaughter because had it not been like that, it would not have
been Prohibited to neglect the naming to it.
‫َو ِنَّهُ لَ ِف ْس ٌق يعن و ِن أكل ما َل يذكر اسم هللا عليه لفسق‬
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and it is a transgression, - meaning, and if it is eaten what the Name of Allah-azwj has not been
mentioned upon it, it would be a transgression.
ِ ‫َّياطْي يعن علماء الكافرين و رؤساءِم املتمردين ِف كفرِم لَيوحو َن أي يؤمون و يشْيون َِل أَولِيائِ ِهم الذين اتوُّبعوِم من الكفار لِي‬
ِ
‫جادلُوُك ْم ِف‬ُ ْ ْ ُ ُ َ ‫َو ِ َّن الش‬
‫استحَلل امليتة‬
and that the Satans – meaning the Kafir scholars and their apostate chiefs in their Kufr - are
suggesting – i.e., believing and consulting - to their friends – the ones from the Kafirs who
follow them - to contend with you all, [6:121] regarding the permissibility of the dead.
‫قال اْلسن كان مشركو العرب ُيادلون املسلمْي فيْولون ْلم كيف َكلون ما تْتلونه أنتم و َل َكلون ُا يْتله هللا و قتيل هللا أوَل ِبكل من قتلكم‬
‫فهذه َمادلتهم‬
Al-Hassan said, ‘The Polytheist Arabs were contending the Muslims. They were saying to
them, ‘How come you are eating what you yourselves are killing, and you are not eating what
Allah-azwj has Killed, and that which is Killed by Allah-azwj is foremost with being eaten than
what I killed by you?’ So, this was their contention.
‫و قال عكرمة ِن قوما من َموس فارس كتوُّبوا َِل مشركي قريش و كانوا أولياءِم ِف اْلاِلية أن ُممدا و أصحابه يزعمون أِنم يتوُّبعون أمر هللا ث يزعمون‬
‫أن ما ذِبوه حَلل و ما قتله هللا حرام فوقع ذلك ِف نفوسهم فذلك ِياؤِم ِليهم‬
And Ikrimah (Bin Abu Jahl-la) said, ‘A group of Magians of Fars wrote to Polytheists of Qureysh,
and they were their friends during the pre-Islamic period, ‘Muhammad-saww and his-saww
companions are claiming that they are following the Command of Allah-azwj, then they are
claiming that whatever they are slaughtering is Permissible, and whatever Allah -azwj Kills is
Prohibited’. That occurred in the souls. So that is their suggesting to them’.
‫و قال ابن عوُّباس معناه أن الشياطْي من اْلن و ِم ِبليس و جنوده ليوحون َِل أوليائهم من اْلنس و الوحي ِلْاء املعَن َِل النفس من وجه خفي و‬
‫ِم يلْون الوسوسة َِل قلوب أِل الشرك‬
And Ibn Abbas said, ‘Its meaning is that the Satans-la from the Jinn, and they-la are Iblees-la and
his-la armies, are suggesting to their-la friends from the humans, and the (word’ Al-Wahy’ is
the casting of the meaning to the soul from a hidden aspect, and they-la are casting the
insinuation to the hearts of the people of Shirk.
‫وِ ْم أيها املؤمنون فيما يْولونه من استحَلل امليتة و غْيه ِنَّ ُك ْم ِذا لَ ُم ْش ِرُكو َن ْلن من استحل امليتة فهو كافر َْلَجاع و من‬
ُ ‫ث قال سوُّبحانه َو ِ ْن أَطَ ْعتُ ُم‬
‫أكلها ُمرما ْلا ْتارا فهو فاسق و ِو قول اْلسن و َجاعة املفسرين‬
Then the Glorious Said: and if you were to follow them, - O you Momineen, regarding what
they are saying of permitting the dead and other such - you would – then - be associators
[6:121], because the one who permits the dead, he is a Kafir, by the consensus, and the one
who eats it a Prohibited item by choice, he is a transgressor – and it is the word of Al-Hassan
and a group of interpreters.
.‫و قال عِا ِنه ْتٍ بذَئح العرب الِ كانت تذِبها لَلواثن‬
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And Ata’a said, ‘It is specific with the slaughters of the Arabs who used to slaughter for the
idols’.
‫اَّللِ َعلَْي َها قال الوُّبيضاوي أي ِف الذبح و َِّنا يذكرون أساء اْلصنام عليها‬
ْ ‫َل يَ ْذ ُكُرو َن‬
they are not mentioning the Name of Allah upon it, [6:138] – Al-Bayzawi said, ‘I.e., during
the slaughter, and rather they are mentioning names of the idols upon it.
‫و قيل َل يجون على ظهورِا‬
And it is said, ‘They are not performing Hajj upon their backs (riding)’.
‫افِْ داءً َعلَْي ِه نصب على املصدر ْلن ما قالوه تْول على هللا و اْلار متعلق بْالوا أو ِبحذوف فهو صفة له أو على اْلال أو املفعول له و اْلار متعلق به‬
‫أو َحملذوف‬
fabricating upon Him. – Attributed to the source, because what they were saying were saying
upon Allah-azwj, and it is related by their saying, or with a deletion, so it is a description for it,
upon the situation, or the deed being done for Him-azwj, and the link is absolute with it, or with
the deletion.
‫َسيَ ْج ِزي ِه ْم ِِبا كانُوا يَ ْف َ دُو َن بسوُّبوُّبه أو بدله‬
He will be Recompensing them due to what they were fabricating [6:138] – due to its cause,
or in replacement of it.
‫أَْو فِ ْسْاً قد مر تفسْيه و يدل على َترمي ما ذكر اسم غْي هللا عند ذِبه‬
or a transgression, [6:145] – Its interpretation has already passed, and it evidence’s upon the
Prohibition of what a name of other than Allah-azwj has been mentioned during its slaughter.
‫اَّلل يدل على أن النسك َِّنا يصح و يتْوُّبل ِذا ذكر عليه عند ذِبه اسم هللا دون غْيه و َِّنا خٍ َْلنعام ُِياء َِل أن اْلدي َل يكون َِل‬ َِّ ‫لِي ْذ ُكروا اسم‬
َْ ُ َ
ِ ِ ِ
.‫اَّلل ِخل‬ ْ ‫منها و يدل على أن اْلدي و اْلَحية و ذكر اسم هللا على الذبيحة كان ِف َجيع الشرائع حيث قال َو ل ُك ِل أ َُّمة َج َعلْنا َمْن َسكاً ليَ ْذ ُكُروا‬
and they would mention the Name of Allah [22:28] – Indicates upon that the ritual rather
was correct, and it is Acceptable when the Name of Allah -azwj is mentioned upon it during its
slaughter, besides of someone else, and rather it is specific with the cattle indicates to that
the offering cannot be except from these, and it indicates upon that the offering and the
slaughter, and mentioning the Name of Allah-azwj upon the slaughter was in entirety of the
Laws whereby He-azwj Said: And for every community We Made rituals for them to mention
the Name of Allah [22:34] – etc.
‫اَّللِ َعلَْيها قال الَِبسي ره أي ِف حال ْنرِا و عَب به عن النحر و قال ابن عوُّباس ِو أن يْول هللا أكَب َل ِله َِل هللا و هللا أكَب اللهم منك‬
ْ ‫فَاذْ ُكُروا‬
‫و لك‬
Therefore mention the Name of Allah over them [22:36] – Al-Tabarsee said, ‘I.e., during a
state of sacrificing it, and it is Expressed with about the sacrifice.’ And Ibn Abbas said, ‘It is his
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saying, ‘Allah-azwj is the Greatest. There is no god except Allah-azwj, and Allah-azwj is the Greatest.
O Allah-azwj, from You-azwj and for You-azwj’’.
‫اف أي قياما مْيدة على سنة ُممد ص عن ابن عوُّباس‬

َ ‫صو‬
َ
in rows. [22:36] – ‘I.e., standing tied upon a Sunnah of Muhammad-saww’ – from Ibn Abbas.
‫و قيل ِو أن تعْل ِحدى يديها و تْوم على ثَلث تنحر كذلك و تسوي بْي أوظفتها لََل يتْدم بعضها على بعض عن َماِد‬
And it is said, ‘And it is that it would be tying one of its forelegs and it would be standing upon
three. It would be sacrificed like that and evened between its legs, lest one of them precedes
upon the other’ – from Mujahid.
‫و قيل ِو أن تنحر و ِي صافة أي قائمة قد ربِت يداِا بْي الرسغ و اْلف َِل الركوُّبة عن أِب عوُّبد هللا ع‬
And it is said, ‘It is sacrificing while it is in a row, i.e., standing, and its foreleg would have been
tied between the ankle and the hoof up to the knee’ – from Abu Abdullah-asws.
‫ِذ ا ِف اْلبل فَما الوُّبْر فإنه تشد يداِا و رجَلِا و يِلق ذنوُّبها و الغنم تشد ثَلث قوائم منها و يِلق فرد رجل منها‬
This is regarding the camel. As for the cow, its forelegs and its legs would be tied, and its tail
would be free. And the sheep, three of its legs would be tied and one leg from these would
be free.
‫وِبا أي سِْت َِل اْلرض و عَب بذلك عن ُتام خروج الروح منها فَ ُكلُوا ِمْنها و ِذا ِذن و ليس ِبمر ْلن أِل اْلاِلية كانوا يرموِنا‬
ُ ُ‫ت ُجن‬ْ َ‫فَِإذا َو َجوُّب‬
‫على نفوسهم‬
So, when they fall down on their sides, - i.e., it falls to the ground, and the expression with
that is about completion of exit of the soul from it - then eat from these [22:36] – and this is
Permission and it isn’t a Command, because people of the pre-Islamic period were prohibiting
upon themselves.
‫و قيل ِن اْلكل منها واجب ِذا تِوع ِبا انتهى‬
And it is said that the eating from it is obligatory if he volunteers for it – end.
ِ َ‫ف‬
َ ِ‫ص ِل لَرب‬
‫ك َو ْاْنَْر ِف اْلمع أي فصل صَلة العيد و اْنر ِديك و قيل صل صَلة الغداة ِبمع و اْنر الوُّبدن ِبَن و اْلمع ِو املشعر‬ َ
Therefore pray Salat to your Lord and be moderate [108:2] – In the plural, i.e., therefore pray
the Eid Salat and sacrifice your offering. And it is said, ‘Pray the morning Salat’, with a
gathering, and sacrifice the sacrificial animal, and the ‘Al-Jam’a’ it is the monument.
.ُ‫اَّلل َو َخالِصاً لَه‬

َِّ ‫اَل نَوُّبِيَّه ص أَ ْن تَ ُكو َن ص ََلتُه و َْنره لِْلوُّب ْد ِن تَ َْنرًَ ِ ََل‬
ُ ُُ ْ َ ُ َ ُ َ ‫اَّللُ تَ َع‬
َِّ ‫اَّلل و ي ْنحرو َن لِغ ِْي‬
َّ ‫اَّلل فََ ََمَر‬ ِ ِ
َ ُ‫ال ُُمَ َّم ُد بْ ُن َك ْعب ِ َّن أ ََُنساً َكانُوا ي‬
ْ َ ُ َ َ َ َّ ‫صلنو َن لغَ ِْْي‬ َ َ‫ق‬
.‫انتهى‬
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Muhammad Bin Ka’ab said, ‘Some people were praying to other than Allah-azwj and they were
sacrificing for other than Allah-azwj, so Allah-azwj the Exalted Commanded His-azwj Prophet-saww
that his-saww Salat and his-saww sacrifice of the sacrificial animal should be for drawing near to
Allah-azwj and purely for Him-azwj’ – end’’.
.‫و أقول يدل ِذه التفاسْي على كون النحر مشروعا ِف الوُّبدن بل عدم جواز غْيه فيها‬
And I (Majlisi) am saying, ‘These interpretations evidence upon the sacrificial animal is
legalised regarding the sacrificial animal, but there is no allowance of someone else regarding
it.
‫و لنرجع َِل تفاصيل اْلحكام املستنوُّبِة من تلك اْلَيت اْلول تدل بعمومها على حل كل ما ذكر اسم هللا عليها َِل ما أخرجه الدليل و قد مر الكَلم‬
.‫فيه‬
And let us return to the details of the rulings extracted from these Verses. The first, it generally
indicates upon the Permissibility of all what the Name of Allah-azwj has been mentioned upon,
except what the evidence brings out, and the speech has already passed with it.
‫الثان استدل ِبا على وجوب التسمية عند الذبح بل عند اَلصِياد أيضا مِلْا َِل ما أخرجه الدليل من السمك و اْلراد و لعل مرادِم َلوجوب‬
‫الوجوب الشرطي ِبعَن اش داطها ِف حل الذبيحة و لذا عَب اْلكثر ََلش دا‬
The second, it can be evidenced with it upon the obligation of the naming (of Allah-azwj) during
the slaughter, but during the hunting as well, is absolutely, except what the evidence brings
out, from the fish, and the locust, and perhaps their intends with the obligation it is the
conditional obligation in the meaning its conditionality in Permissible of the slaughter, and
for this (reason), the expression is mostly with the conditions.
‫و أما الوجوب َملعَن املصِلح فيشكل ِثوُّباته َِل ِبن يتمسك ِبن ترك التسمية ِسراف و ِتَلف للمال بغْي اْلهة الشرعية‬
And as for the obligation in the meaning of the term, its proof is formed except by holding
that leaving the naming (of Allah-azwj is extravagance and waste of money without the
legitimate authority.
‫و أما اَلش دا فَل خَلف فيه من بْي اْلصحاب فلو أخل ِبا عمدا َل يل قِعا و ظاِر اْلية عدم اْلل مع تركها نسياَن أيضا لكن اْلصحاب خصوِا‬
‫َلعمد لَلخوُّبار الكثْية الدالة على اْلل مع النسيان و ِف بعضها ِن كان َنسيا فليسم حْي يذكر و يْول بسم هللا على أوله و آخره و ْحل على‬
‫اَلستحوُّباب ِذ َل قائل ظاِرا َلوجوب‬
And as for the conditions, there is no differing regarding it between the companions. If he had
violated it deliberately, it is not Permissible to cut it, and the apparent of the Verse non-
permissibility with neglecting it forgetfully as well, but the companions have particularised it
with the deliberation, and many Ahadeeth evidence upon the Permissibility with the
forgetfulness, and in one of these, if he had forgotten, then let him name when he does
remember and he should be saying, ‘In the Name of Allah-azwj)’, in its beginning and its end,
and it is carried upon the recommendation when there is no speaker apparently with the
obligation.
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‫و ِف اْلاِل وجهان و ظاِر اْلصحاب التحرمي و لعله أقرب لعموم اْلية و اْلقوى اَلكتفاء ِبا و ِن َل يعتْد وجوِبا لعموم اْلية خَلفا للعَلمة ره ِف‬
‫املختلف‬
And regarding the ignorant one, there are two aspects, and the apparent are the companions
of (the view of) the Prohibition, and perhaps it is closest to the generality of the Verse, and
the strongest is to be sufficing with it, and if he does not believe in its obligation for the
generality of the Verse – (the book) ‘Khalafa’ of the Allama in regarding the difference’.
‫قال ِف الدروس لو تركها عمدا فهو ميتة ِذا كان معتْدا لوجوِبا و ِف غْي املعتْد نظر و ظاِر اْلصحاب التحرمي و لكنه يشكل ِبكمهم ِبل ذبيحة‬
.‫املخالف على اْلطَلق ما َل يكن َنصوُّبيا و َل ريب أن بعضهم َل يعتْد وجوِبا و يلل الذبيحة و ِن تركها عمدا انتهى‬
He said in ‘Al-Durous’, ‘If he neglects it deliberately, so it is (classified as) dead, when he was
a believer in its obligation, and regarding the non-believer (in it being obligatory), there is
consideration. And the apparent of the companions is it being Prohibited, but there is
problem with their rulings with Permissibility of the slaughter is opposite upon the
absoluteness for as long as he does not happen to be a Nasibi (Hostile one), and there is no
doubt that some of them do not believe in it being obligatory and Permissibility of the
sacrifice, and even if he were to neglect it deliberately’ – end.
‫و قال ِف الروَة ُيكن دفعه ِبن حكمهم ِبل ذبيحته من حيث ِو ْالف و ذلك َل يناِف َترُيها من حيث اْلخَلل بشر آخر نعم ُيكن أن يْال‬
‫ِبلها منه عند اشتوُّباه اْلال عمَل ِبصالة الصحة و ِطَلق اْلدلة و ترجيحا للظاِر من حيث رجحاِنا عند من َل يوجوُّبها و عدم اش دا اعتْاده الوجوب‬
.‫بل املعتَب فعلها و َِّنا يكم َلتحرمي مع العلم بعدم تسميته و ِذا حسن و مثله الْول ِف اَلستْوُّبال‬
And he said in ‘Al-Rawza’, ‘It is possible to defend it by (saying), their ruling of Permissibility
of its slaughter from whereby it is contradictory, and that is they are not negating its
Prohibition from whereby another condition contradicts. Yes, it is possible that it be said, that
its Permissibility is from it during doubt of the situation pursuant to the correctness and
absolute evidence, and its outweighing is for the apparent from whereby it outweighs in the
view of the one who does not consider it obligatory, and not conditional to the belief in the
obligation, but considering that it is his deed, and rather the ruling with the Prohibition is with
the knowledge with not having named, and this is good, and similar to it is the words
regarding the receiving.
‫الثالث تدل اْلية على اَلكتفاء ِبِلق ذكر اسه تعاَل عند الذبح أو النحر أو ِرسال الكلب أو السهم و ْنوه فيكفي التكوُّبْي أو التسوُّبيح أو التحميد أو‬
‫التهليل و أشوُّباِها كما صرح به اْلكثر و لو اقتصر على لفظة هللا‬
The third – the Verse evidence’s upon the sufficing with absolutely mentioned the Name of
the Exalted during the slaughter, or releasing the dog, or the arrow, and approximate to it, so
the exclamation of Takbeer, or the Glorification, or the Praise, or the extollations of the
Oneness and their like should suffice, like what most have been explicit with, and even if he
is brief upon the wording of Allah-azwj.
‫ففي اَلكتفاء به قوَلن من صدق ذكر اسم هللا عليه و من دعوى أن العرف يْتضي كون املراد ذكر هللا بصفة كمال و ثناء‬
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In the sufficing with it, there are two words. One who is sincere of mentioning the Name of
Allah-azwj upon it, and the one who claims that the custom required the intent being
mentioning Allah-azwj with Perfect description and Praise.
‫و كذا اْلَلف لو قال اللهم ارْحن و اغفر ِل و قالوا لو قال بسم هللا و ُممد َْلر َل ُيز ْلنه شرك‬
Like that is (in the book) ‘Al Khalaf’, ‘If he were to say, ‘O Allah-azwj! Have Mercy on me, and
Forgive (my sins) for me’. And they said, ‘If he said, ‘In the Name of Allah-azwj and Muhammad-
saww with the loudness, it would not be allowed because it is Shirk’.
‫و كذا لو قال و ُممد رسول هللا و لو رفع فيهما َل يضر لصدق التسمية َْلوَل اتمة و عِف الشهادة للرسول ص زَيدة خْي غْي منافية َِلف ما لو‬
‫قصد التشريك‬
And like that, if he said, ‘And Muhammad-saww is Rasool-saww of Allah-saww’, and if he were to
raise (his voice) regarding them both, it would not harm due to the sincerity of the naming
with the foremost is complete, and the testimony for the Rasool-Allah-saww as an addition is
good, without negation with the opposition for as long as he aims for the Shirk.
‫و لو قال اللهم صل على ُممد و آله فاْلقوى اْلجزاء‬
And if he had said, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and his-saww Progeny-asws.
It is strongest of the parts.
‫و ِل يش د التسمية َلعربية يتمله لظاِر قوله اسم هللا و عدمه ْلن املراد من هللا ِنا الذات املْدسة فيجزي ذكر غْيه من أسائه و ِو متحْق ِبي‬
‫لغة اتفْت‬
And is the naming conditional with being in Arabic? Is it possible for for him to say the Name
of Allah-azwj or not? Because the intent from Allah-azwj over here is the Holy Self, so it is allowed
mentioning something else from His-azwj Names, and it is a reality in whichever languate you
are concordant (with).
.‫و على ذلك يتحرج ما لو قال بسم الرْحن و غْيه من أسائه املختصة أو الغالوُّبة غْي لفظ هللا‬
And based upon that, he would hesitate for as long as he says, ‘In the Name of the Beneficent’,
and something else from His-azwj Names, the ones specified or the predominant other than
the word ‘Allah-azwj’.
‫الرابع ذكر اْلصحاب أنه يستحب ِف ذبح الغنم أن يربط يداه و رجل واحد و يِلق اْلخرى و ُيسك صوفه أو شعره حَّت يَبد‬
The fourth, the companions mentioned that it is recommended during slaughtering the sheep
that one of its forelegs be tied and one leg, and the other left free, and it be held by its wool
or its hair until it cools.
‫و ِف الوُّبْر أن يعْل يداه و رجَله و يِلق ذنوُّبه و ِف اْلبل أن تربط خفا يديه معا َِل ِبِيه و تِلق رجَله و تنحر قائمة أو تعْل يده اليسرى من اْلف‬
‫اف‬
َ ‫صو‬َ ‫َِل الركوُّبة و يوقفها على اليمَن و ُيكن أن يفهم من اْلية الكرُية استحوُّباب كون الوُّبدن قائمة عند النحر لْوله تعاَل‬
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And regarding the cow, its forelegs and its hind legs be ties and its tail be left free. And
regarding the camel, its forelegs be tied lightly together up to its armpits, and its legs be left
free, and it would be sacrificed standing, or its left foreleg be tie with the lightness up to its
knee, and it would be stood upon the right, and it is possible that it is understood from the
Honourable Verse the recommendation of the body being standing during the sacrificing due
to the Word of the Exalted: in rows. [22:36].
‫قال الوُّبيضاوي قائمات قد صففن أيديهن و أرجلهن و قرئ صوافن من صفن الفرس ِذا أقام على ثَلث و طرف سنوُّبك الرابعة ْلن الوُّبدنة تعْل ِحدى‬
.‫يديها فتْوم على ثَلث‬
Al Bayzawi said, ‘Standing having rowed its forelegs and its hindlegs’. And Safwan read, ‘From
lining of the horse when it stands upon three (legs) and a side of the snout as the fourth,
because the animal lifts one of its forelegs and it stand upon three.
‫و قال الَِبسي ره قرأ ابن مسعود و ابن عوُّباس و ابن عمر و أبو جعفر الوُّباقر و قتادة و عِا و الضحاك صوافن َلنون و قرأ اْلسن و شْيق و أبو‬
‫نات و ِي اْلياد من اْليل َِل أنه استعمل ِاِنا ِف اْلبل و الصافن الرافع‬ِ َّ ‫موسى اْلشعري و سليمان التيمي صواِف و قال فَما صوافن فمثل‬
ُ ‫الصاف‬
.‫ِحدى رجليه متعمدا على سنوُّبكها و الصواِف اْلوالٍ لوجه هللا انتهى‬
Al-Tabarsee said, ‘Ibn Masoud and Ibn Abbas and Ibn Umar and Abu Ja’far Al Baqir -asws, and
Qatadah, and Ata’a, and Al Zahak read (the word) ‘Safwan’ with the (letter) ‘Noun’. And Al-
Hassan, and Shaqeeq, and Abu Musa Al Ashari, and Suleyman Al-Taymi read it as ‘Sawafy’,
and he said, ‘As for (the word) ‘Sawafin’ it is like ‘Al-Safinaat’, and it is the stallions form the
horses except that it is utilised over here regarding the camel, and ‘Al Safin’ is the raining one
of its hindlegs deliberately upon its hoof, and ‘Al Sawafy’ is the purely for the Face of Allah-azwj’
– end.
‫و أقول فعلى ِذا الْراءة املروية عن الوُّباقر ع و غْيه يدل على استحوُّباب قيامها و عْل ِحدى يديها بل على ْنرِا على الْراءتْي و أن ذِبها قائمة غْي‬
‫جائز جدا‬
And I (Majlisi) am saying, ‘Based upon this recitation, the reported from Al-Baqir-asws and
others indicates upon the recommendation of its standing, and tying one of its forelegs, but
upon it sacrifice is based upon the two recitation, and that its being slaughtered standing is
not allowed is very (difficult).
ْ ِ‫ت فََ َْرِس ْل َو ََل تَكْت‬

‫ف َو ََل‬ َ ‫ال ِذَا ذَ َِْب‬ َ َ‫اَّللِ ع ق‬
َّ ‫ َس َلْتُهُ َع ِن‬:‫ال‬
َ َْ َ‫الذبْ ِح ف‬ َّ ‫ي بِ َسنَد فِ ِيه َج َهالَةٌ َع ْن ْحَُْرا َن َع ْن أَِِب َعْوُّب ِد‬َ ‫و أما اْلخوُّبار الواردة ِف ذلك فَ َْ ْد ُرِو‬
‫اْلُلْ ُْ ِوم َو تََِْ َعهُ ِ ََل فَ ْو ُق‬
ْ ‫ت‬ ِ ‫الس ِكْي لِتُ ْد ِخلَها ِمن ََْت‬
ْ َ َ
ِ ‫ب‬ ِ ِ‫تَْل‬
And as for the Ahadeeth reported regarding that, it has been reported by a chain having unknowns in it, from
Humran,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the slaughter. He-asws
said: ‘When you slaughter, then send, and do not refrain nor turn over the knife in order to
insert it from beneath the throat and cut it to above.
َّ ‫ال دِدي قَتَلَهُ أَ ِو‬

‫الذبْ ُح‬ َ ‫ض فَ ََل ََْ ُكلْهُ َو ََل تُِْعِ ْمهُ فَِإن‬
ََّ ‫َّك ََل تَ ْد ِري‬ َّ ‫ال لِلَِِّْْي َخا‬
ِ ‫صةً فَِإ ْن تَ َرَّدى ِِف ُجب أ َْو َوِْ َدة ِم َن ْاْل َْر‬ ِْ ‫و‬
ُ ‫اْل ْر َس‬ َ
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And the sending is for the birds in particular. If it falls into a well or a pit from the earth, so
neither eat it nor taste it, for you don’t know whether the fall killed it or the slaughter.
ْ ‫صوفَهُ أ َْو َش ْعَرهُ َو ََل ُتُْ ِس‬

‫ك يَداً َو ََل ِر ْج ًَل‬ ْ ‫َو ِ ْن َكا َن َش ْيءٌ ِم َن الْغَنَِم فََ َْم ِس‬
ُ ‫ك‬
And if there was anything from the sheep, then withhold its wool or its hair and neither
withhold a foreleg or foreleg.
‫ك فَ ْارِم‬
َ ‫يد َذ ِْبَهُ أ َْو نَ َّد َعلَْي‬ ِ
َ ْ‫ك َش ْيءٌ م َن الَِِّْْي َو أَن‬
ُ ‫ت تُ ِر‬ ِ
َ َ‫آَ ِط ِه َو أَطْل ْق ِر ْجلَْي ِه َو ِ ْن أَفْلَت‬ ِ ْ ‫الذنَب و أ ََّما الْوُّبعِْي فَ ُش َّد أ‬
َ ‫َخ َفافَهُ ََل‬ ُ َ
ِِ
َ َ َّ ‫اعْلْ َها َو أَطْلق‬
ِ َ‫و أ ََّما الْوُّب َْرةُ ف‬
ْ ََ َ
ِ ِ ِ ِ ِ ِ
.‫الصيْد‬ ِ
َّ ‫ط فَ َذكه ِبَنْزلَة‬ ِ َ ‫بِ َس ْهم‬
َ َْ ‫ك فَإذَا ُِ َو َس‬
And as for the cow, so tie it and keep the tail free. And as for the camel, tie its lower leg up to
its armpits and kept its legs free. And if something from the birds escapes you and you wanted
to slaughter it, or flees upon you, then shoot with your arrow. When it falls, so its purification
is at the status of the hunted prey.
‫و قال ِف املسالك املراد بشد أخفافه َِل آَطه أن ُيمع يديه و يربِهما فيها بْي اْلف و الركوُّبة و ِبذا صرح ِف رواية أِب الصوُّباح و ِف رواية أِب خدُية‬
‫أنه يعْل يدِا اليسرى خاصة و ليس املراد ِف اْلول أنه يعْل خفي يديه معا َِل َِطه ْلنه َل يستِيع الْيام حينَذ و املستحب ِف اْلبل أن تكون‬
.‫قائمة و املراد ِف الغنم بْوله و َل ُتسك يدا و َل رجَل أنه يربط يديه و ِحدى رجليه من غْي أن ُيسكها بيده انتهى‬
And he said in ‘Al-Maslak’, ‘The intent with tying its hoover up to its armpits it to gather its
forelegs and tie them during it between the hoof and the knee; and with this is explicit in
report of Abu Al Sabah, and in a report of Abu Khadeeja, it is tied in its left foreleg in particular,
and it isn’t the intend regarding the first it is to tie lightly its forelegs along with up to its
armpits, because it would not be able to stand at that time, and the recommended regarding
the camel is that it would be standing; and the intent regarding the sheep is by his word, ‘And
neither withholds a foreleg nor a hindleg. It is to tie its foreleg and one of its hindleg from
without withholding it by its foreleg’ – end.
‫و أقول َل أر ِف اْلخوُّبار شد رجلي الغنم و ِحدى يديه لكن ذكره اْلصحاب فإن كان له مستند كما ِو الظاِر ُيكن ْحل ِذا اْلَب على عدم ِمساك‬
.‫اليد و الرجل بعد الذبح و َِّنا ُيسك صوفه أو شعره لََل ي ددى ِف بَر أو غْيِا‬
And I (Majlisi) am saying, ‘I did not see in the Ahadeeth tying two legs of the sheep and one
of its forelegs, but the companions mentioned it. So, if there was a document like what is
apparent, it is possible to carry this Hadeeth upon non-permissibility of withholding the
foreleg and the hind leg after the slaughter, and rather withholding its wool or its hair lest it
falls into a well or somewhere else.
‫ْي‬ ُ ِ‫َّح ِر تَ ْرب‬ ِ ‫ال ذَلِك ِحْي تَص ن‬ َِّ ‫اَّللِ عَّز و جل فَاذْ ُكروا اسم‬ ِ ِ َِّ ‫يح َعن أَِِب َعوُّب ِد‬ ِ َّ ‫و روى الْ ُكلَي ِن ِِف‬
َ َْ‫ط يَ َديْ َها َما ب‬ ْ ‫ف للن‬ ُ َ َ َ َ‫اف ق‬ َ ‫صو‬
َ ‫اَّلل َعلَْيها‬ َ ْ ُ َ َ َ َ َّ ‫اَّلل ع ِفقَ ْول‬ ْ ْ ِ ‫الصح‬ ‫ْن‬ ََ َ
.‫ض‬ ِ ‫ت َعلَى ْاْل َْر‬ ِ ِ ِ ِ ِ
ْ َ َ َ َ َ ُ ُ ُ ُ ُ َ َ ْ‫ا ْْلُ َ ن‬
‫ع‬ ‫ق‬ ‫و‬ ‫ا‬ ‫ذ‬ ‫ا‬ ‫وِب‬‫ن‬ ‫ج‬ ‫وب‬ ‫ج‬‫و‬ ‫و‬ ‫ة‬ ‫وُّب‬ ‫ك‬
‫الر‬ ‫َل‬ ‫ف‬
And it is reported by Al-Kulayni in ‘Al-Saheeh’ from Abu Abdullah-asws regarding Words of

Allah-azwj Mighty and Majestic: therefore mention the Name of Allah over them in rows.
[22:36]. He-asws said: ‘That is when these are lined up for the sacrifice, it’s forelegs tied in what
is between the hoof to the knee and obligation of its side, when it falls upon the earth’’.
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ِ ‫ال تُنْ َحر و ِِي قَائِمةٌ ِم ْن قِوُّبَ ِل الْيَ ِم‬

.‫ْي‬ َِّ ‫ س َلْت أََ عوُّب ِد‬:‫ال‬ ِِ َ‫اح الْ ِكن‬ َّ ‫َو َع ْن أَِِب‬
َ َ َ ُ َ َْ َ‫ف تُْن َحُر الْوُّبَ َدنَةُ ف‬
َ ‫اَّلل ع َكْي‬ ْ َ َ ُ َ َ َ‫ان ق‬ ِ َّ‫الصوُّب‬
And from Abu Al-Sabbah Al-Kinany who said, ‘I asked Abu Abdullah-asws, ‘How is the sacrificial
animal to be slaughtered?’ He-asws said: ‘You should slaughter while it is standing, from the
direction of the right’’.
َّ ‫اَّللِ َو‬
‫اَّللُ أَ ْك ََُب اللَّ ُه َّم َِ َذا‬ ُ ُْ َ‫ب يَ ِد َِا الْيُ ْم ََن َو ي‬
َّ ‫ول بِ ْس ِم‬ ِ ِ‫وم ِم ْن َجان‬ َِّ ‫ رأَيت أََ عوُّب ِد‬:‫ال‬
ُ ُْ َ‫اَّلل َو ُِ َو يَنْ َحُر بَ َدنَتَهُ َم ْع ُْولَةً يَ ُد َِا الْيُ ْسَرى ُثَّ ي‬
ِ
ْ َ َ ُ ْ َ َ َ‫َو َع ْن أَِِب َخدُيَةَ ق‬
.ِ‫الذبْ ِح بِيَ ِده‬
َّ ‫ت قََِ َع َم ْو َِ َع‬ ِ ِ ‫الس ِك‬
ْ َ‫ْي بِيَده فَِإ َذا َو َجوُّب‬
َ
ِ ‫ك اللَّه َّم تَ َْوُّبَّْله ِم ِن ُثَّ يِْعن ِِف لَوُّبَّتِها ُثَّ َيُْرِج‬
ُ َ ُُ َ ُ َ ‫ِمْن‬
ُ َ َ‫ك َو ل‬
And from Abu Khadeeja who said, ‘I saw Abu Abdullah-asws while he-asws was sacrificing his-asws
sacrificial animal, having tied up its left foreleg. Then he-asws stood upon a side of its right
foreleg and said: ‘In the Name of Allah-azwj, and Allah-azwj is the Greatest! O Allah-azwj! This is
from You-azwj and for You-azwj. O Allah-azwj! Accept it from me-asws!’ Then he-asws stabbed it in its
upper chest, then extracted the knife by his-asws hand. Thus, it obligates cutting the place of
the slaughter with his hand’’.
‫وِبا فَ ُكلُوا ِمنْها اَلكتفاء ِف حلها بسْوطها على اْلرض و َل ُيب الصَب َِل أن يَبد أو تزول حياتا َلكلية و‬ ْ َ‫اْلامس ظاِر قوله تعاَل فَِإذا َو َجوُّب‬
ُ ُ‫ت ُجن‬
.‫ِن أوله اْلصحاب َملوت و َل أر من استدل به على ذلك فإَّنا ذكروه َويَل َل يصار ِليه َِل بدليل‬
The fifth, the apparent of Words of the Exalted: So, when they fall down on their sides, then
eat from these [22:36] – The sufficing regarding its state is with its falling upon the ground,
and it does not oblige the patience until it cools, or its whole life is gone, and the companions
were first with the death, and I have not seen one who could evidence with it upon that. But
rather they mentioned an interpretation cannot be come to except by evidence.
‫قال ِف املسالك سلخ الذبيحة قوُّبل بردِا أو قِع شيء منها فيه قوَلن أحدَها التحرمي ذِب ِليه الشيخ ِف النهاية بل ذِب َِل َترمي اْلكل أيضا و توُّبعه‬
‫ابن الَباج‬
He said in ‘Al Maslak’, ‘Skinning the slaughtered animal before it cools, or cutting off
something from it. There are two words regarding it. One of these is the Prohibition. Then
Sheykh went to it in ‘Al Nihaya’, but he went to Prohibition of the eating as well, and Ibn Al
Baraj followed him.
‫س َِي نل‬ ِ ِ ِ ِ َ َ‫و ابن ْحزة استنادا َِل ِرَوايَِة ُُمَ َّم ِد بْ ِن َْي ََي َرفَ َعهُ ق‬
َ ‫وت فَلَْي‬
َ َُ‫ت أ َْو ُسل َخ َش ْيءٌ منْ َها قَ ْوُّب َل أَ ْن ُت‬ ْ َ‫َا ع الشَّاةُ ِذَا ذُِب‬
ْ ‫ت َو ُسل َخ‬ ِ ‫ال أَبُو ا ْْلَس ِن‬
َ ‫الر‬ َ َ َ‫ال ق‬
.‫أَ ْكلُ َها‬
And Ibn Hamza attributed to a report of Muhammad Bin Yahya, raising it, said, ‘Abu Al-Hassan
Al-Reza-asws said: ‘The sheep, when it is slaughtered and skinned, or something from it is
stripped before it dies, it is not Permissible to eat it’’.
‫و اْلقوى الكراِة و ِو قول اْلكثر لَلصل و َعف الرواية َْلرسال فَل يصلح دليَل على التحرمي بل الكراِة للتسامح ِف دليلها و ذِب الشهيد رْحه‬
.‫اَّللِ َعلَْي ِه انتهى‬
َّ ‫اس ُم‬ ِ ِ
ْ ‫هللا َِل َترمي الفعل دون الذبيحة أما اْلول فلتعذيب اْليوان املنهي عنه و أما الثان فلعموم قوله تعاَل فَ ُكلُوا َُّا ذُكَر‬
And the strongest is the abhorrence, and it is the word of most for the original, and the
weakness of the report with the sending. So, it is not correct to indicate upon the Prohibition,
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but the abhorrence is in its evidence; and the martyr, may Allah-azwj have Mercy on him, went
to the Prohibition of the deed besides the slaughter. As for the first, the torturing the animal
is forbidden from it; and as for the second, it is generality of Words of the Exalted: So eat
from whatever Allah’s Name is mentioned upon if you were believers in His Signs [6:118] –
end.
‫و قال ِف املختلف عد أبو الصَلح ِف احملرمات ما قِع من اْليوان قوُّبل الذكاة و بعدِا قوُّبل أن ُيب جنوِبا و يَبد َملوت و جعله ميتة و الذي ذكره‬
‫وِبا و اْلواب أنه‬ ْ َ‫ِف املِْوع قوُّبل الذكاة جيد أما املِْوع بعدِا فهو ِف موَع املنع لنا أنه امتثل اْلمر َلتذكية و قد وجدت احتج بْوله فَِإذا َو َجوُّب‬
ُ ُ‫ت ُجن‬
.‫مفهوم خرج ْرج اْلغلب فَل يكون حجة انتهى‬
And he said in ‘Al-Mukhtalaf’, ‘Abu Al-Salah counted among the Prohibition of what is cut out
from the animal before the purification, and after it before it falls to its side and cools down
due to the death, and made to be dead; and that which is mentioned regarding the cut out
before the purification is good. As for the cut out after it, it is in the place of the forbidden for
it to replicate the matter with the purification; and I have found the argument by His -azwj
Words: So, when they fall down on their sides, [22:36]. And the answer is that the concept
which came out of the majority, it cannot be an argument’ – end.
‫و أقول قيد الَبد ِف غاية الغرابة فإن ِناية ما يعتَب فيه زوال اْلياة و اْلرارة توُّبْى بعده غالوُّبا بزمان و لذا َل يكتفوا ِف وجوب الغسل َملس َملوت بل‬
.‫اعتَبوا الَبد بعده و اعتوُّباره ِف حكم خاص َل يستلزم اعتوُّباره ِف َجيع اْلحكام‬
And I (Majlisi) A restriction of the cooling is in the peak of strangeness, for what is considered
in it is decline of the life and the heat remains after it for a long time, and for that, for that
(reason) they are not sufficing in obligation of the washing with touching at the death, but
they considered the coolness after it, and its consideration in a ruling in particular, its
considering is not necessitate in entirety of the rulings.
‫السادس قوله تعاَل ََِّل ما ذَ َّكْيتُ ْم يدل على أن ما أكل السوُّبع أو اْلعم منه و ُا تْدم ِذا أدركت تذكيته حل و اختلف اْلصحاب ِف وقت أدرك الذكاة‬
The sixth are Words of the Exalted: except what you have purified; [5:3] evidence upon that
whatever the wild animals eat, or the generality from it, and from what precedes when its
purification is realised, is Permissible, and the companions had differed during the time of
realising the purification.
‫قال ِف املسالك اختلف اْلصحاب فيما به تدرك الذكاة من اْلركة و خروج الدم بعد الذبح و النحر فاعتَب املفيد و ابن اْلنيد ِف حلها اْلمرين معا‬
َ‫اْلركة و خروج الدم و اكتفى اْل كثر و منهم الشيخ و ابن ِدريس و احملْق و أكثر املتَخرين ِبحد اْلمرين و منهم من اعتَب اْلركة وحدِا و منش‬
.‫اَلختَلف اَلكتفاء ِف بعض الرواَيت َْلركة و ِف بعضها ِروج الدم انتهى‬
He said in ‘Al Maslak’, ‘The companions differed regarding what the purification is realised
with, from the movement and emergence of the blood after the slaughter, and the sacrifice.
Al-Mufeed, and Ibn Al-Juneyd considered regarding its state, both the two matters together
– the movement and emergence of blood, and most of them sufficed, and from them is the
Sheykh, and Ibn Idrees, and the researcher, and most of the latter ones sufficed with one of
the two matters; and from them is one who considered the movement alone, and source of
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the differing is the sufficing in one of the reports with the movement, and in one of them,
with emergence of the blood’ – end.
‫و أقول كان اَلكتفاء ِبحدَها أظهر و ِن كانت اْلركة أقوى سندا ث الظاِر من كَلم اْلصحاب أن املعتَب اْلركة بعد التذكية و ِف أكثر اْلخوُّبار َِجال‬
.‫و صريح بعضها أن العَبة ِبا قوُّبل التذكية و كان اْلحو اعتوُّبار الوُّبعد‬
And I (Majlisi) am saying, ‘The sufficing with one of the two is more apparent, and even though
the movement is of stronger attribution. Then, the apparent from the speech of the
companions is that the consideration after the purification; and in most of the Ahadeeth is
more beautiful and explicit. One of these is that the consideration with it is before the
purifying, and the more inclusive consideration is the afterwards.
‫و قال احملْق اْلردبيلي رْحه هللا الظاِر أن كون اْلركة أو الدم أو كليهما على اْلَلف عَلمة للحل َِّنا ِو ِف املشتوُّبه ْلنه ِن علم حياته قوُّبل الذبح‬
‫فذبح و َل يوجد أحدَها‬
And the researcher Adebeyli, may Allah-azwj have Mercy on him, said, ‘The apparent is that the
happening of the movement, or the blood, or both of these, based upon ‘Al Khalaf’ of the
Allamah, for the Permissibility. But rather, it is the doubtful because its life is known before
the slaughter, so he slaughters and did not find one of the two.
‫فالظاِر اْلل ْلنه قد علم حياته و ذِبه على الوجه املْرر فَزا ل روحه به فيحل فتَمل فإن بعض اْلخوُّبار الصحيحة تدل على اعتوُّبار الدم بعد َِنة الرأس‬
.‫من غْي املشتوُّبه و لعل ذلك أيضا لَلشتوُّباه اْلاصل بعده ِبن اْلزالة بِْع اْلعضاء اْلربعة أو غْيه فَل َيرج عن اَلشتوُّباه فتَمل انتهى‬
The apparent is the Permissibility, because its life was known and its slaughter, based upon
the aspect of the acknowledgement, the decline of it soul by it, so it is Permissibility. Some of
the correct Ahadeeth evidence upon the consideration of the blood after cutting off the head,
from without doubt, and perhaps that as well is for the doubt resulting after it, by the decline
with cutting the four limbs, or something else, so it does not exit from the doubt, so ponder!’
– end.
.‫و أما استْرار اْلياة الِ اعتَبِا َجاعة من اْلصحاب و أومََن ِليه سابْا فاْلخوُّبار خالية عنه‬
And as for the stability of the life which a group of the companions considered, and we
indicated to it previously, but the Ahadeeth are vacant from it.
‫و قال ِف الدروس املشرف على املوت كالنِيحة و امل ددية و أكيل السوُّبع و ما ذبح من قفاه اعتَب ِف حله استْرار اْلياة فلو علم ِبوته قِعا ِف اْلال‬
‫حرم عند اْلماعة و لو علم بْاء اْلياة فهو حَلل و لو اشتوُّبه اعتَب َْلركة و خروج الدم‬
And he said in ‘Al-Durous’ – The one overlooking upon the death is like the garrotted, and the
fallen, and eaten by the wild animals, and what is slaughtered from its back, consider in its
stable state. If its death is known, cutting it in the state is Prohibited in the view of the group;
and if remaining of the life is known, it is Permissible; and if there is doubt, consider with the
movement and emergence of the blood’.
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ْ ‫قال و ظاِر اْلخوُّبار و الْدماء أن خروج الدم و اْلركة أو أحدَها كاف و لو َل يكن فيه حياة مستْرة و ِف اْلية ُِياء ِليه من قوله تعاَل ُح ِرَم‬
‫ت َعلَْي ُك ُم‬
.‫الْ َميْتَةُ َِل قوله ََِّل ما ذَ َّكْيتُ ْم ث ق ال و نْل عن الشيخ يَي أن استْرار اْلياة ليس من املذِب و نعم ما قال انتهى‬
He said, ‘And the apparent of the Ahadeeth and the ancient ones it that the emergence of the
blood and the movement, or one of the two, suffices, and even if there happens to be life in
it, stable. And in the Verse there is an indication from Words of the Exalted: Prohibited unto
you is the dead, - up to His-azwj Words - except what you have purified; [5:3]’. Then he said,
‘And it is transmitted from the Sheykh Yahya, ‘The stability of the life isn’t from the doctrine,
and good is what he said’ – end.
‫و أقول نعم ما قاَل رَي هللا عنهما فإن الظاِر أن ِذا مَخوذ من املخالفْي و ليس ِف أخوُّبارَن منه عْي و َل أثر و تفصيل الْول ِف ذلك أن اعتوُّبار‬
‫استْرار اْلياة مذِب الشيخ و توُّبعه الفاََلن و فسره بعضهم ِبن مثله يعيش اليوم أو اْلَيم و قيل نصف يوم و ِذا ُا َل يدل عليه دليل و َل ِو‬
‫معروف بْي الْدماء‬
And I (Majlisi) am saying, ‘Good is what they both said, may Allah-azwj be Pleased with them,
for the apparent is that this is taken from the adversaries and it isn’t if our Ahadeeth, neither
any eyes, nor a trace, and the detail of the word in that is to consider the stability of life, is a
doctrine of the Sheykh, and the meritorious ones followed him, and one of them interpreted
it with similar to it, living for the day or days. And it is said, half a day; and this is from what
no evidence has indicated upon, nor is it well known between the ancient ones.
‫و أما ِذ علم أنه ميت َلفعل و أن حركته حركة املذبوح كحركة الشاة بعد ِخراج حشوِا ففي وقوع التذكية عليه ِشكال و ِن كان ظاِر اْلدلة وقوعها‬
‫أيضا‬
And as for when it is known that it has died due to the deed, and that its movement is
movement of the slaughtered, like movement of the sheep after the extraction of its stuffing,
there is a problem upon the occurrence of the purification upon it, and even if it was apparent,
the evidence of its occurrence as well.
‫قال احملْق اْلردبيلي بعد ِيراد ما ِف الدروس و َل َيفى اْلَجال و اْلغَلق ِف ِذه املسَلة و الذي معلوم أنه ِذا صار اْليوان الذي ُيري فيه الذبح‬
‫ِبيث علم أو ظن على الظاِر موته أي أنه ميت َلفعل و أن حركته حركة املذبوح مثل حركة الشاة بعد ِخراج حشوِا و ذِبها و قِع أعضائها‬
The researcher Ardebeyli said after referring to what is in ‘Al Durous’. ‘And the summation
and the closure are not hidden in this issue, and what which is know is that when the animal
which the slaughter flows in it becomes whereby it is known, or thought upon the apparent
of its death due to the deed, and that its movement is movement of the slaughtered like
movement of the sheep after extractions of its stuffing, and slaughtering it, and cutting off its
limbs.
‫و الِْي كذلك فهو ميتة َل ينعْد الذبح و ِن علم عدمه فهو حي يْوُّبل التذكية و يصْي ِبا طاِرا و ُيري فيه أحكام املذبوح و الظاِر أنه كذلك و ِن‬
‫علم أنه ُيوت ِف اْلال و الساعة لعموم اْلدلة الِ تْتضي ذبح ذي اْلياة فإنه حي مْتول و مذبوح َلذبح الشرعي و َل يؤثر ِف ذلك أنه لو َل يذبح‬
‫ملات سريعا أو بعد ساعة‬
And the bird is like that, so it is dead, and the slaughter is not held; and if its forbiddance is
known, it is alive, the purification would be accepted, and it would become clean due to it,
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and the ruling of the slaughtered would flow regarding it; and the apparent is that it is like
that. And if it is known that it is dead in the state and the known time, the evidence which
requires slaughter is with the life, so it is alive, kill and slaughtered by the legal slaughter, and
it is not preferred in that if it had not been slaughtered, it would have died quickly after a
time.
‫فما ِف الدروس فلو علم موته ِخل ُمل َمل فإنه يفهم منه أن املدار على قلة الزمان و كثرته فتَمل و َْلملة فينوُّبغي أن يكون املدار على اْلياة و عدمها‬
‫َل طول زماِنا و عدمه ملا مر فافهم‬
So, what is in ‘Al-Durous’, ‘If its death is known’, etc., it is a place to ponder, for it is understood
from it that the rotation is based upon scarcity of the time and its abundance; and in
summary, it is befitting that the rotation would be based upon the life and is non-existence,
not the length of the time and its non-existence, due to what has passed, so understand.
‫و أما ِذا اشتوُّبه حاله و َل يعلم موته َلفعل و َل حياته و أن حركته حركة املذبوح أو حركة ذي اْلياة فيمكن اْلكم َْلل لَلستصحاب و التحرمي‬
.‫للْاعدة السالفة ث أجرى رْحه هللا فيه اعتوُّبار اْلركة أو الدم كما ذكرَن‬
And as for what resembles its state and its death is not known due to the deed, nor its life,
and that its movement is movement of the slaughtered, or movement of the one with the
life, it is possible the ruling would be with the Permissibility of the recommendation and the
Prohibition for the previous law’. Then he, may Allah -azwj have Mercy on him, discussed the
movement or the blood like what we have mentioned.
‫و أقول ما ذكره قدس سره من حركة املذبوح ِن أراد ِبا حركة التْلٍ الِ تكون ِف اللحم املسلوخ و ْنوه فَل شوُّبهة ِف أنه َل عَبة ِبا و أنه قد زالت‬
‫عنه اْلياة فَل تْع تذكية‬
And I (Majlisi) am saying, ‘When he, Holy be his soul, mentioned of the movement of the
slaughtered that he intended by it is movement of the contraction which happens to be in the
stripped meat and approximate to it. There is no doubt in there being no consideration with
it, and the life has declined from it, so purification has not occurred.
‫و ِن أراد ِبا اْلركة الِ تكون بعد فري اْلوداج و شوُّبهه و تسمى ِف العرف حركة املذبوح فعدم قوُّبول التذكية أول الكَلم ْلنه َل شك أنه َل يفارقه الروح‬
‫بعد كمن كان ِف النزع و بلغت روحه حلْومه فإنه َل يكم عليه حينَذ َملوت‬
And if he intended by it the movement which happens after cutting the limbs and resembling
it and naming during the known movement is movement of the slaughtered. It is
unacceptability of the purification. The first speech is because there is no doubt that its soul
had separated afterwards, is like the one who is in the pangs of death, and its souls has
reached its throat, so there is no ruling upon it at that time with the death.
‫و ِن علم أنه َل يعيش ساعة بل عشرِا و ل ذا اختلفوا فيما ِذا ذبح اْلبل ث ْنره بعد الذبح أو ْنر الغنم أو الوُّبْر ث ذبح بعده ِل يل أم َل فذِب‬
‫الشيخ ِف النهاية و َجاعة َِل اْلل لتحْق التذكية مع بْاء اْلياة عندِا فهو داخل َتت قوله تعاَل ََِّل ما ذَ َّكيْتُ ْم و سائر العمومات‬
And if it is known that it does not live for an hour, but a tenth of it, and for that (reason) they
differed regarding what when the camel is slaughtered, then is sacrificed after the slaughter,
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or sacrifice of the sheep, or the cow, then it is slaughtered after it, is it Permissible or not. The
Sheykh in ‘Al Nihaya’ and a group went to the Permissibility of the reality of the purification
along with remaining of the life during it. It is included under Words of the Exalted: except
what you have purified; [5:3], and rest of the generalities.
‫و من اعتَب استْرار اْلياة حكم َْلرمة و الظاِر أن مراده الثان حيث قال رْحه هللا ِف ذيل ِذه املسَلة بعد ما نْل وجوه اْلل فتَمل ْلن اْلكم َْلل‬
‫و الدم بعد قِع اْلعضاء املهلك مشكل فإنه بعد ذلك ِف حكم امليت‬
And one who considers the stability of life ruled with the Prohibition; and the apparent is that
its intent is the second whereby he, may Allah-azwj have Mercy on him, said in a footnote of
this issue after having transmitted aspects of the Permissibility, ‘Ponder, before the ruling
with the Permissibility and the blood after cutting off the limbs of the dead is problematic, for
it is after that in the ruling of the dead.
.‫و اَلعتوُّبار بتلك اْلركة و الدم مشكل فإن مثلهما َل يدل على اْلياة املوجوُّبة للحل فَل ينوُّبغي جعلها دليَل و التحْيق ما أشرَن ِليه انتهى‬
And the consideration of that movement and the blood is problematic, for their like cannot
evidence upon the life to obligate the Permissibility. Therefore, it is not befitting to make it
an evidence, and the research is what we are indicating to’ – end.
‫السابع املشهور بْي اْلصحاب أنه يعتَب ِف الذبح قِع أربعة أعضاء من اْللق اْللْوم و ِو َمرى النفس دخوَل و خروجا و املريء كَمْي َْلمز و ِو‬
‫َمرى الِعام و الشراب و الودجان و َها عرقان ِف صفحِ العنق ييِان َْللْوم‬
The seventh, the well-known between the companions is that it is considered regarding the
slaughter, cutting four limbs from the throat. The throat, and it is a flow of the breathing
entering and exiting, and the oesophagus is like the commander of the digestion, and it is a
flow of the food and the drink, and the jugulars, these are two veins in the two sides of the
neck, surrounding the throat.
ِ ِ ِِ ْ ‫اَّللِ ع عن رجل ََل ي ُكن ِِب‬ ِ َّ ‫يح ِة َزيْد الش‬

َ َ‫َّح ِام ق‬ ِ ِ‫و اقتصر ابن اْلنيد على قِع اْللْوم ل‬
‫ال ا ْذبَ ْح‬ َ َْ ِ‫ْي أَ فَيَ ْذبَ ُح ب‬
َ َْ َ‫صوُّبَة ف‬ ٌ ‫ضَرته سك‬ َ ْ َ ْ ُ َ ْ َ َّ ‫ت أ َََ َعْوُّبد‬ ُ ْ‫ َس َل‬:‫ال‬ َ ‫صح‬ َ
.‫س‬ ْ
‫ِب‬ ‫َل‬ ‫ف‬ ‫َّم‬
‫الد‬ ‫ج‬‫ر‬‫خ‬ ‫و‬ ‫وم‬ ْ ‫ل‬
ْ ‫ْل‬
ْ ‫ا‬ ‫ع‬ ِ
َ ‫ق‬ ‫ا‬ ‫ذ‬ِ ‫يد‬‫د‬ِ ‫ْل‬
ْ ‫ا‬ ‫ب‬ِ ِ
‫ص‬ ِ ‫َِ ْْلج ِر و الْعظِْم و الْ َْصوُّب ِة و الْع‬
ُ‫ود ِ َذا ََلْ ت‬
َ َ ََ ُ َ َ َ َ َ ُ ُ َ َ َ َ َ ُ َ ََ َ َ َ َ َ
And Ibn Al-Juneyd shortened upon the cutting of the throat due to the correct (Hadeeth) from
Zayd Al Shaham. He said, ‘I asked Abu Abdullah-asws about a man who did not happen to have
a knife in his presence, ‘Can he slaughter with a stick?’ He-asws said: ‘He can slaughter with the
stone, and the bone, and the stick, and the wood when he cannot obtain the iron, when he
does cut the throat and the blood comes out, so there is no problem’’.
‫ال ِذَا فَ َرى‬ ِ ‫ س َلْت أََ ِب ر ِاِيم ع ع ِن الْمروةِ و الْ َْصوُّب ِة و الْع‬:‫ال‬
َ َ‫ود أَ يُ ْذبَ ُح ِبِِ َّن ِذَا ََلْ َُِي ُدوا ِس ِكيناً ق‬ َّ ‫يح ِة َعْوُّب ِد‬
ْ ‫الر ْْحَ ِن بْ ِن‬ ِ ِ‫و استدل للمشهور ب‬
ُ َ َ َ َ َ ْ َ َ َ َ ْ َ ُ َ َ َ‫اج ق‬ ِ ‫اْلَ َّج‬ َ ‫صح‬َ
ِ ْ‫ْاْلَوداج فَ ََل ِب‬
.‫ك‬ َ َ َ َْ
And it is indicated to the well-known by a correct (Hadeeth) of Abdul Rahman Bin Hajjaj who
said, ‘I asked Abu Ibrahim-asws about the flint, and the stick and the wood, ‘Can one slaughter
by these when one cannot find a knife?’ He-asws said: ‘When the jugular veins are cut, there is
no problem with that’’.
Page 275 of 296

‫و ُيكن اَلع داض عليه بوجوه اْلول أن اْلوداج و ِن كان َجعا فلو سلم كونه حْيْة ِف الثَلث فما فوقها فإطَلقه على اَلثنْي أيضا َماز شائع حَّت‬
.‫قيل ِنه حْيْة فيه و لو َل يكن ِذا أوَل من تغليب الودج على اْللْوم و املريء فليس أدَن منه ِذ َل شك أن ِطَلق الودج عليهما َماز‬
And it is possible to object upon it with aspects. The first is that the jugular veins, and even if
they were together, if their being is sound, in reality regarding the three. So, whatever is
above it, it is absolute upon the two as well, being a known metaphor, until it is said, ‘There
is reality in it’. And if it does not happen to be this, the foremost is from preferring the jugular
veins and the oesophagus, for there isn’t anything closer than it, then there is no doubt in link
the jugular vein upon them as a metaphor.
‫قال ِف املسالك بعد ذكر ِذا الوجه و الوجه الثان فْد ظهر أن اعتوُّبار قِع اْلربعة َل دليل عليها َِل الشهرة و لو عمل َلروايتْي َلكتفى بِْع اْللْوم‬
.‫وحده أو فري اْلوداج ِبيث َيرج منها الدم و َل يستوعوُّبها َِل أنه َل قائل ِبذا الثان من اْلصحاب نعم ِو مذِب بعض العامة‬
He said in ‘Al-Maslak’ after mentioning this aspect and the second aspect, ‘It is apparent that
considering cutting off the four, there is no evidence upon it except the well-known, and if
one were to work with the two reports, it would suffice with cutting the one jugular vein, and
by cutting the jugular vein whereby the blood comes out from it, and one cannot comprehend
it, except when there is no speaker from the companions with this second. Yes, it is a doctrine
of one of the general Muslims.
.‫و ِف املختلف قال بعد نْل اْلَبين ِذا أصح ما وصل ِلينا ِف ِذا الوُّباب و َل دَللة فيه على قِع ما زاد على اْللْوم و اْلوداج‬
And in ‘Al-Mukhtalif’, he said after transmitting the two Ahadeeth, ‘This is most correct of
what has arrived to us regarding this subject, and there is no evidence in it upon cutting what
increases upon the throats and the jugular veins’.
‫و أراد بذلك أن قِع املري ء َل دليل عليه ِذ لو أراد َْلوداج ما يشمله َل يفتْر َِل ِثوُّبات أمر آخر ْلن ذلك غاية ما قيل و فيه ميل َِل قول آخر و‬
‫ِو اعتوُّبار قِع اْللْوم و الودجْي لكن قد عرفت أن الرواية َل تدل على اعتوُّبار قِعها رأسا و أن اْلوداج بصيغة اْلمع تِلق على أربعة فتخصيصها‬
.‫َلودجْي و اْللْوم ليس ِبيد و كيف قرر فالوقوف مع الْول املشهور ِو اْلحو انتهى‬
And he intended by that, cutting of the oesophagus. There is no evidence upon it, when he
had intended the jugular veins, it would not have carried him to be needy to prove another
matter, because that is at the peak of what can be said. And in it there is an inclination to
another word, it is consideration of cutting the throats and the two jugular veins, but I do
recognise that the report does not indicate upon consideration of cutting a head, and that the
jugular veins are (quoted) in the plural form based upon four. So, specifying it with the two
jugular veins and the throats is not good, and how can it be accepted. The standing is with
the well-known word, and it is most inclusive’ – end.
.‫و أقول ِطَلق اْلوداج على اْلربعة ِطَلق َمازي من الفْهاء و َل حجر ِف اجملاز فيمكن ِطَلقها على الثَلثة أيضا بل ِو أقرب َِل اْلْيْة‬
And I (Majlisi) am saying, ‘Link of the jugular veins is based upon four, a metaphorical link
from the jurists, and there is no stone in the metaphor, so it is possible, and its link would be
upon the three as well, but it is closer to the reality.
Page 276 of 296

َِّ ‫ث ِن ِذا الْول و قول ابن اْلنيد و الْول َلتخيْي الذي ذكرَن سابْا كل ذلك أوفق لعموم اْلَيت من املشهور فإن قوله تعاَل فَ ُكلُوا َُِّا ذُكِر اسم‬
‫اَّلل‬ ُْ َ
‫َعلَْي ِه يشملها‬
Then this word, and word of Ibn Al-Juneyd, and the word with the choice which we have
previously mentioned, all that is compatible to the generality of the Verses, from the well-
known, for the Words of the Exalted: So eat from whatever Allah’s Name is mentioned upon
[6:118], includes it.
.‫و أيضا قوله ََِّل ما ذَ َّكْيتُ ْم يشملها و أيضا ْلن التذكية ليس َِل الذبح أو النحر و َل يثوُّبت كوِنا حْيْة شرعية ِف املعَن الذي ذكره الْوم‬
And as well are His-azwj Words: except what you have purified; [5:3] includes it, and as well,
because the purification isn’t except the slaughter, or the sacrifice, and its being a legal reality
is not proven in the meaning which the people have mentioned.
‫قال الراغب ِف املفردات حْيْة التذكية ِخراج اْلرارة الغريزية لكن خٍ ِف الشرع ِببِال اْلياة على وجه دون وجه و يدل على ِذا اَلشتْاق قوْلم ِف‬
.‫امليت خامد و ِامد و ِف النار اْلامدة ميتة و قال الذبح شق حلق اْليواَنت‬
Al-Raghib said in ‘Al-Mufridaat’, ‘Reality of the purification is the exiting of the instinctive
heat’. But it is specified in the Lat the invalidation of the life upon an aspect besides his aspect,
and there is evidence upon this derivation by their words regarding the dead, the frozen and
the still, and the lifeless in the fire as dead’. And he said, ‘The slaughter is to slit the throat of
the animals’.
‫الثامن أن ِطَلق اْلَيت تدل على َتْق التذكية بكل آلة يتحْق ِبا الذبح َِل أن يْال املِلق ينصرف َِل الفرد الشائع الغالب و ِو التذكية َْلديد‬
‫لكن اْلصحاب اتفْوا على أنه َل تتحْق التذكية َِل َْلديد مع اَلختيار و َل ُيزي غْيه و ِن كان من املعادن املنِوُّبعة كالنحاس و الرصاص و الفضة‬
.‫و الذِب و غْيِا‬
The eight is that the link of the Verses evidence upon the reality of the purification with every
tool the slaughter can be realised with, except that the absolute is said to refer to the common
dominant individual, and it is purification with the iron. But the companions concurred upon
that there is no real purification except with the iron along with the choice, and anything else
would not suffice, and even if it was from the mine of the forged, like the brass, and the lead,
and the silver, and the gold and other such.
‫و أما مع اَلَِرار فجوزوا بكل ما فرى اْلعضاء من احملددات و لو من خشب أو ق صب أو حجر عد السن و الظفر و ادعوا اْلَجاع عليه و دلت‬
‫اْلخوُّبار الكثْية على عدم جواز التذكية بغْي اْلديد ِف حال اَلختيار و جواز التذكية ِبا سوى السن و الظفر ِف حال اَلَِرار‬
And as for what is with the desperation, they allowed with all what can separate the body
parts from the legal limitations, and even if it be from the wood, or reed, or stone with a sharp
edge, and the nail, and they claimed the consensus upon it, and many Ahadeeth have
evidenced upon the non-permissibility of the purification without the iron in a state of choice
and allowing the purification with what is besides the tooth and the nail in a state of
desperation.
Page 277 of 296

‫و أما السن و الظفر ففي جواز التذكية ِبما عند الضرورة قوَلن أحدَها العدم ذِب ِليه الشيخ ِف املوُّبسو و اْلَلف و ادعى فيه َِجاعنا و استدل‬
ِ ‫ك أ ََّما‬ ِ ِ َ‫اَّللِ علَي ِه فَ ُكلُوا ََِّل ما َكا َن ِمن ِسن أَو ظُُفر و س‬ ِ ِ ِ ِ
‫الس نن فَ َعظْ ٌم‬ َ ‫ُحدثُ ُك ْم َع ْن ذَل‬
َ َ َ ْ ْ َ ْ َ َّ ‫اس ُم‬ْ ‫َّم َو ذُكَر‬
َ ‫ َما أ َِْنََر الد‬:‫ال‬
َ َ‫َّب ص ق‬ َّ ِ‫عليه بِ ِرَوايَة َراف ِع بْ ِن َخديج أ ََّن الن‬
.‫ان َو أ ََّما الظنُفُر فَ ُم َدى ا ْْلَوُّبَ َش ِة‬
ِ ‫اْلنْس‬ ِ ِ
َ ْ ‫م َن‬
And as for the tooth and the nail, being allowed for the purification with these two during the
desperation, there are two words. One of these is that the non-permissibility. Then Sheykh
went to it in ‘Al-Mabsout’ and ‘Al-Khilaf’, and he claimed in it our consensus and evidenced
upon it by a report of Rafie Bin Khadeej that that Prophet-saww said: ‘Whatever spills the blood
and the Name of Allah-azwj is mentioned upon it, so eat, except what had happened from a
tooth, or nail, and Isaww shall narrate to you about that. As for the tooth, it is mightier than of
the human being, and as for the nail, it is the extent of the Ethiopian’’.
‫و الثان اْلواز ذِب ِليه ابن ِدريس و أكثر املتَخرين لَلصل و عدم ثوُّبوت املانع فإن خَبه عامي و التصريح ِبوازه َلعظم ِف صحيحة الشحام السابْة‬
.‫و دَللة التعليل الوارد ِف ِذا اْلَب على عدم اْلواز َلعظم فيتعارض اْلَبان فيْدم الصحيح منهما أو يمل اْلخر على الكراِة كذا قال ِف املسالك‬
And the second is the allowance, Ibn Idrees and most of the latter ones, went to the origin for
lack of proof of the impediment, for its Hadeeth is general and the explicit is with its allowance
with the bone, in the ‘Saheeh’ of Al-Shaham, the previous, and evidence of the reasons has
been referred to in this Hadeeth upon the non-allowance with the bone. So the two Ahadeeth
are contradictory. So the correct from the two is brought forwards, or the latter is carried
upon the abhorrence’. Like that he said in ‘Al Maslak’.
‫و قال و رِبا فرق بْي املتصلْي و املنفصلْي من حيث ِن املنفصلْي كغْيَها من اْلَلت َِلف املتصلْي فإن الِْع ِبما َيرج عن مسمى الذبح بل ِو‬
‫أشوُّبه َْلكل و التِْيع و املْتضي للذكاة ِو الذبح‬
And he said, ‘And perhaps there is a difference between the connected and the separated,
from whereby the separated is like their others from the tools, different to the connect, for
cutting with these two is outside from the name of ‘Slaughter’, but it resembles with the
eating and the cutting, and the requirement for the purification, it is the slaughter.
‫و يمل النهي ِف اْلَب على املتصلْي َجعا و الشهيد ِف الشرح استْرب املنع من التذكية َلسن و الظفر مِلْا للحديث املتْدم و جوزِا َلعظم و‬
.‫غْيَها ملا فيه من اْلمع بْي اْلَبين لكن يوُّبْى فيه منافاة التعليل لذلك‬
And the Prohibition in the Hadeeth is carried upon the connected, both together. And the
martyr, in the commentary, is closer to the Prohibition from the slaughtering with the tooth
and the nail, absolutely for the preceding Hadeeth and its allowing with the bone and other
such, due to what is in it from the gathering between the two Ahadeeth, but there remains in
it an inconsistency of the reasons for that’.
.‫و قال ِف الروَة و على تْدير اْلواز ِل يساوَين غْيَها ُا يفري غْي اْلديد أو ي دتوُّبان على غْيَها مِلْا مْتضى استدَلل اجملوز َْلديثْي اْلول‬
And he said in ‘Al-Rowza’, ‘And based upon an assessment of the allowance, are they equal
to other than the iron, or equal to other absolutely, required the evidence of the allowance
with the first of the two Ahadeeth’.
Page 278 of 296

‫و ِف الدروس استْرب اْلواز مِلْا مع عدم غْيَها و ِو الظاِر من تعليْه اْلواز ِبما ِنا على الضرورة ِذ َل َرورة مع وجود غْيَها و ِذا ِو اْلوَل‬
.‫انتهى‬
And in ‘Al-Durous’ – ‘Permissibility is absolute, with no other than them, and this is apparent
from his comment that permitting them here is based on necessity, as there is no necessity
with the presence of others, and this is the first’ - end.
.‫و أقول الفرق بْي املتصلْي و املنفصلْي كَنه مَخوذ من العامة و َل أره ِف كَلم الْوم و ِن كان له وجه‬
And I (Majlisi) am saying, ‘The difference between the connected and the separate, it is as if
it is taken from the general Muslims, and I have not seen it in the speech of the (Shia) people,
and even though there is an aspect for it’.
‫ت ِِف بَِْر فَلَ ْم يَْ ِد ْر َعلَى َمنْ َح ِرَِا‬ ِ َ َ‫ْي بْ ِن ُعلْ َوا َن َع ْن َج ْع َفر َع ْن أَبِ ِيه َع ْن َعلِ ِي ع ق‬
ْ ‫ أَنُيَا ِنْسيَّة تَ َرَّد‬:‫ال‬ ِ ْ ‫ َع ِن ا ْْلَس ِن بْ ِن ظَ ِريف َع ِن ا ْْلُس‬،‫اْل ْسنَ ِاد‬
َ َ
َّ ‫ث يَْ ِد ُر َعلَْي َها َو يُ َس ِمي‬
‫اَّللَ َعلَْي َها َو تُ ْؤَك ُل‬ ُ ‫فَ ْليَْن َح ْرَِا ِم ْن َحْي‬
(The book) ‘Qurb Al Asnaad’ – From Al-Hassan Bin Zareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from his-asws father-asws, from Ali-asws having said: ‘But
rather a domesticated animal falls into a well, so he is not able upon sacrificing it, so let him
sacrifice it from wherever he is able upon it, and he should name Allah-azwj upon it, and it can
be eaten’.
.‫س بِِه َو أ ََمَر ِِبَ ْكلِ ِه‬ َ َْ َ‫قَا َل َو ُسَِ َل َعلِ ٌّي ع َع َّما تَ َرَّدى َعلَى َمْن َح ِرهِ فَيَُِْ ُع َو يُ َس َّمى َعلَْي ِه ف‬
He-asws said: ‘And Ali-asws was asked about what fall upon its slaughter, so it is cut and named
upon. He-asws said: ‘There is no problem with it’, and he-asws instructed with eating it’’.463
.ِ‫يح ِة الْ َم ْرأَة‬ِ ِ ْ‫ول ََل ِب‬ ِ ِِ ِِ ِ ِ ِ ِ ِ ‫ قُر‬-2

َ َ ُ ُْ َ‫ َْْل ْسنَاد الْ ُمتَ َْدم َع ْن َج ْع َفر َع ْن أَبيه ع أ ََّن َعلياً ع َكا َن ي‬،‫ب ْاْل ْسنَاد‬
َ ‫س ب َذب‬ ُْ
(The book) ‘Qurb Al Asnaad’ – by the preceding chain,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws had said: ‘There is no problem with a
slaughter by a woman’’.464
‫وِا فَِإ ْن ََلْ تَْ ِد ُروا‬ ِ

َ ُ‫يحةُ فَ َع ْرقوُّب‬ِ َّ ‫ت َعلَْي ُكم‬
َ ‫الذب‬ ُ ْ َ‫ص َعوُّب‬
ْ َ‫است‬ َ َ‫السْن ِد ِي بْ ِن ُُمَ َّمد َع ْن أَِِب الْوُّبَ ْخ َِ د ِي َع ْن َج ْع َفر َع ْن أَبِ ِيه ع أ ََّن َعلِياً ع ق‬
ْ ‫ ِ َذا‬:‫ال‬
ِ ‫ ع ِن‬،‫اْلسنَ ِاد‬
َ ْ ِْ ‫ب‬ ُ ‫ قُ ْر‬-3
ِ ِ ِ
.‫ش‬ ُ ‫وِا فَِإنَّهُ ُيلن َها َما ُي نل الْ َو ْح‬
َ ُ‫أَ ْن تُ َع ْرقوُّب‬
(The book) ‘Qurb Al Asnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
463
464
Page 279 of 296

‘From Ja’far-asws, from his-asws father-asws that Ali-asws said: ‘When the slaughter is difficult upon
you, watch it (be in charge of it). If you are not able to watch it (be in charge), then its
Permissibility is what is Permissibility of the wild animal’’.465
.‫بيان فعرقوُّبوِا أي لتمكنوا من ذِبها فإنه يلها ظاِره اْلل بصيد الكلب أيضا لكن الرواية َعيفة و الراوي عامي‬
Explanation: ‘Watch it’ – i.e., enable from slaughter it, for its Permissibility is apparently
Permissibility of hunted prey of the dog as well, but the report is weak and the reported is a
general Muslim’.
ِ ‫َْح َد ب ِن صالِح الت‬

ِ ‫َّم‬
ِ َ‫يم ِي َع ْن أَن‬ ِ ِ ِ ْ ‫َْح َد ب ِن خالِد‬ ِ ْ ‫َْحَ َد بْ ِن ُُمَ َّم ِد بْ ِن ا ْْلُس‬
ْ ‫ َع ْن ُُمَ َّم ِد بْ ِن َعلِ ِي بْ ِن الشَّاهِ َع ْن أ‬،‫ال‬ ِ
‫س بْ ِن‬ َ ْ َ ْ ‫اْلَالد ِي َع ْن ُُمَ َّمد بْ ِن أ‬ َ ْ َ ْ ‫ْي َع ْن أ‬ َ ُ‫ص‬ َ ‫ ا ْْل‬-4
.ِ‫ورة‬ ِ ِ ِ ِ‫آَئِِه ع َع ِن الن‬ ِِ
َ ‫ ََل تَ ْذبَ ُح الْ َم ْرأَةُ ََّل عنْ َد الضَُّر‬:‫ال‬َ َ‫َّب ص ق‬ َ ‫ُُمَ َّمد َع ْن أَبيه َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد َع ْن‬
(The book) ‘Al Khisaal’ – from Muhammad Bin Ali Bin Al Shah, from Ahmad Bin Muhammad Bin Al Husayn, from
Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih Al Tameemi, from And Bin Muhammad,
from his father,
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws, from the Prophet-saww having
said: ‘The woman should not slaughter except during necessity’’.466
‫الص ََلةُ َعلَى‬

َّ ‫ال‬ ِ ‫َا ع فِيما َكتَب لِْلمَْم‬
َ َ‫ون ق‬ ْ ‫اح ِد بْ ِن ُُمَ َّم ِد بْ ِن ُعْوُّب ُدوس َع ْن َعلِ ِي بْ ِن ُُمَ َّم ِد بْ ِن قُتَْيوُّبَةَ َع ِن الْ َف‬
ِ ‫ض ِل بْ ِن َشا َذا َن َع ِن‬ ِ ‫ عن عوُّب ِد الْو‬،‫ الْعيو ُن‬-5
َُ َ َ َ ‫الر‬ َ ْ َ ْ َ ُُ
.‫ك‬ ِ ِ ِ َّ ‫اس َو‬ ِ َِ‫َّب َو ِاجوُّبَةٌ ِِف ُك ِل َم ْو ِطن َو عنْ َد الْ ُع‬
ِ ِ ِ‫الن‬
َ ‫الذ ََئ ِح َو َغ ْْي ذَل‬
(The book) ‘Al Uyoun’ – from Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba,
from Al Fazl Bin Shazan,
‘From Al-Reza-asws among what he-asws wrote to Al-Mamoun, he-asws said: ‘The Salawaat upon
the Prophet-saww is obligatory in every place, and during the sneezing, and the slaughters and
other than that’’.467
ِ ‫الص ِاد ِق ع َو فِ ِيه َو‬

.‫الرََي ُح َم َكا َن ذَ ََئِ َح‬ ِ ‫ص ِال َع ِن ْاْل َْع َم‬ ِْ ‫ك ِِف‬ ِ
َ ‫ي ِمثْ ُل ذَل‬
َّ ‫ش َع ِن‬ َ ‫اْل‬ َ ‫بَيَا ٌن ُرِو‬
Explanation: Similar to that is reported in (the book) ‘Al Khisaal’, from Al Amsh, from Al-Sadiq-
asws, and in it: ‘And the winds’ in place of ‘Slaughters’’.
.‫ال اللَّ ُه َم تَ َْوُّبَّ ْل ِم ْن ُُمَ َّمد َو ِآل ُُمَ َّمد َو ِم ْن أ َُّم ِة ُُمَ َّمد‬ ِ ِ
َ َ‫ََ َج َعهُ َو ذَ َِبَهُ َو ق‬
ْ ََ‫ش ف‬
َ ‫َخ َذ الْ َكْوُّب‬ َّ ِ‫َو َرَوى الشَّْي ُخ ِِف ا ْْل ََلف أ ََّن الن‬
َ ‫َّب ص أ‬
And it is reported by the Sheykh in ‘Al Khilaf’, ‘The Prophet-saww took the ram and laid it down
and slaughtered it and said: ‘O Allah-azwj! Accept from Muhammad-saww and Progeny-asws of
Muhammad-saww and from community of Muhammad-saww’’.
465
466
467
Page 280 of 296

‫س ِ َذا ََلْ يَتَ َع َّم ْد َو ِ ْن َذبَ َح َو‬ َ َ‫الر ُج ِل يَ ْذبَ ُح َعلَى َغ ِْْي قِْوُّبلَة ق‬
َ ْ‫ال ََل َِب‬ َّ ‫ َس َلْتُهُ َع ِن‬:‫ال‬
َ َ‫وسى ع ق‬ ِِ ِ ِ ِ
َ ‫ َِِْْل ْسنَاد َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
ِ
ُ َ‫ كت‬-6
ِ ‫اَّللِ علَى أ ََّولِِه و‬ ِ
.‫آخ ِرهِ ُثَّ ََيْ ُك ُل‬ َ َ َّ ‫س أَ ْن يُ َسم َي ِذَا ذَ َكَر بِ ْس ِم‬ ِ
َ ْ‫ََلْ يُ َسم فَ ََل َِب‬
The book ‘Al Masaail’ – by the chain,
man slaughtering to (a direction) other than the Qiblah. He-asws said: ‘There is no problem
when he is not being deliberate, and if he were to slaughter and not name (Allah-azwj), there
is no problem if he names when he does remember, ‘Bismillah’ upon its beginning and its end,
then he can eat’’.468
ِ َ َ‫ س َلْت أََ جع َفر ع عن رجل َذبح َذبِيحةً فَج ِهل أَ ْن ي وِجهها ِ ََل الْ ِْوُّبلَ ِة ق‬:‫ال‬ ِ ِ ِ ‫الص ِح‬ َّ ‫ن ِِف ا ْْلَ َس ِن َك‬
‫ت‬
ُ ‫ال ُك ْل مْن َها قُ ْل‬ ْ َ َ َُ َ َ َ َ َ ُ َ ْ َ ْ َ َ ُ َ َ َ‫يح َع ْن ُُمَ َّمد بْ ِن ُم ْسلم ق‬ ِ
ُ ‫َما َرَواهُ الْ ُكلَْي‬
.َ‫ك الْ ِْْوُّبلَة‬
َ ِ‫يحت‬ِ ِ ْ َ‫ت أَ ْن تَ ْذبح ف‬
َ ‫استَْوُّبِ ْل ب َذب‬ ََ َ ‫ال ع ِذَا أ ََرْد‬ َ َ‫لَهُ فَِإنَّهُ ََلْ يُ َوِج ْه َها ق‬
َ َ‫ال فَ ََل ََْ ُك ْل ِمنْ َها َو ق‬
What is reported by Al Kulayni in the good (Hadeeth) like the correct, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about a man who slaughters a slaughter (offering), and he was ignorant
that he should be facing towards the Qiblah. He-asws said: ‘Eat from it’. I said to him-asws,
‘Supposing he does not face towards it (deliberately)!’ He-asws said: ‘Then do not eat from it’.
And he-asws said: ‘Whenever you want to slaughter, then face the Qiblah with your
slaughter’’.469
ِ ْ‫ال ُكل و ََل ِب‬ ِ ِ ِ ِ ‫اَّللِ ع عن َذبِيحة ذُِِب‬ ِ َ َ‫َو أَيْضاً َرَوى بِ َسنَد ِمثْلَهُ َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم ق‬
.ُ‫ك َما ََلْ يَتَ َع َّم ْده‬ َ َ َ ْ َ َ‫ت بغَ ْْي الْْْوُّبلَة ق‬ ُ ْ‫ َس َل‬:‫ال‬
ْ َ َ ْ َ َّ ‫ت أ َََ َعْوُّبد‬
And as well, it is reported by a chain similar to it from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about a slaughter carried out (facing) other than the Qiblah. He-asws
said: ‘Eat, and there is no problem with it for as long as he was not deliberate’’.470
ِ ‫ال ِ َذا َكانَت ََل تَ ْنخع و ََل تَك‬ ِ ِ ِ‫ س َلْته عن َذب‬:‫ال‬ ِِ ِ ِ ِ ِ

َ‫الرقَوُّبَة‬
َّ ‫ْسُر‬ َ َُ ْ ْ َ‫يحة ا ْْلَا ِريَة َِ ْل ي‬
َ َ‫صلُ ُح ق‬ َ ْ َ ُ ُ َ َ َ‫وسى ع ق‬ َ ‫ َِِْْل ْسنَاد َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬ ُ َ‫ كت‬-7
ِ ْ ‫ت ِْل َِْ ِل َعلِ ِي بْ ِن ا ْْلُس‬
.‫ْي ع َجا ِريَةٌ تَ ْذبَ ُح َْلُْم‬ َ ْ َ‫ال قَ ْد َكان‬ َ ْ‫فَ ََل َِب‬
َ َ‫س َو ق‬
The book ‘Al Masaail’ – By the chain from,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, said, ‘I asked him-asws about the slaughter
by a maid, ‘Is it correct?’ He-asws said: ‘When she neither exceeds (in the slaughtering) nor
breaks the neck, there is no problem’. And he-asws said: ‘There used to be a main for the family
of Ali Bin Al Husayn-asws slaughtering for them’’.471
468
469
470
471
Page 281 of 296

ِ ‫اْلحسا َن ِِف ُك ِل شيء فَِإ َذا قَت ْلتم فَََح ِسنوا الْ ِْْتلَةَ و ِ َذا َذ َِبتم فَََح ِسنوا‬
‫الذ ِْبَةَ َو لْيُ ِح َّد‬ ِ َّ ‫ ِ َّن‬:‫ال‬
ُ ْ ْ ُْ َ ُ ْ ُْ َ َْ َ ْ ْ ‫ب َعلَْي ُك ُم‬
َ َ‫اَّللَ َكت‬ َّ ِ‫َّاد بْ ُن أ َْوس أ ََّن الن‬
َ َ‫َّب ص ق‬ ُ ‫َو َرَوى َشد‬
ِ
َ ‫َح ُد ُك ْم َش ْفَرتَهُ َو لُِْْي ْح ذَب‬
.ُ‫يحتَه‬ َ‫أ‬
And it is reported by Shaddad Bin Aws that the Prophet-saww said: ‘Allah-azwj has Prescribed
doing good in all things. When you kill, then kill well (properly), and when you slaughter, then
slaughter well (properly). Let one of you sharpen his blade and let him rest his sacrifice (be
quick)’’.472
.‫َح ُد ُك ْم فَلْيُ ْج ِه ْز‬ ِ ‫و ِِف ح ِديث آخر أَنَّه ص أَمر أَ ْن ُي َّد‬

ِ َ َ‫الش َفار و أَ ْن ي وارى َع ِن الْوُّب َهائِِم و ق‬
َ ‫ال َذا َذبَ َح أ‬ َ َ َ َُ َ ُ َ ََ ُ َ َ َ َ
And in another Hadeeth, he-saww instructed to sharpen the knife and he should cover the
animal, and he-saww said: ‘When one of slaughters, then let him prepare’’.473
‫َّم‬ ِ ْ ‫وم و الْم ِريء و الْوَد َج‬

َ ‫ْي َو أ َِْنََر الد‬ َّ ‫ب ِم ْن ُسن َِّة‬ ِ ِ ِ ِ ْ‫ و من ذَبح ِِف ا ْْللْ ِق دو َن الْغَل‬،‫ الدَّعائِم‬-8
َ َ َ َ َ َ ُْ ْ‫اْلُل‬ ْ ‫الذبْ ِح فَ ََِْ َع‬ ُ ‫وز ذَ ِْبُهُ م َن ا ْْلَيَ َوان َعلَى َما َُي‬ُ ُ‫ص َمة َما َُي‬
َ ُ َ ََ َْ َ ُ َ
.ُ‫يما َعلِ ْمنَاه‬ ِ‫الذبِيحةُ ِمن فِعلِ ِه َذلِك فَ ِهي ذَكِيَّةٌ ِبِِ َْجاع ف‬
َ َ َ َ ْ ْ َ َّ ‫َو َماتَت‬
ِ
‘And from the slaughter in the throat besides the giblets, it is not allowed to slaughter from
the animal based upon what is obligated from the Sunnah of the slaughter. So cut the throat
and the oesophagus, and the two jugular veins, and shed the blood, and the slaughtered dies
from that deed of his, so it is pure, by the consensus among what we know’. 474
.ُ‫اْلَيَ َوا ُن َو يُ ْؤَك ُل ََقِ ِيه ِ ْن أ َْد َرَك ذَ َكاتَه‬ ْ ‫َو َع ْن َعلِي َو أَِِب َج ْع َفر ع أ ََِّنُ َما قَاَل َما قُ ِِ َع ِم َن‬
ْ ‫اْلَيَ َو ِان فَوُّبَا َن َعْنهُ قَ ْوُّب َل أَ ْن يُ َذ َّكى فَ ُه َو َمْيتَةٌ ََل يُ ْؤَك ُل َو يُ َذ َّكى‬
And from Ali-asws, and Abu Ja’far-asws, they-asws both said: ‘Whatever is cut off from the animal,
and it is separated from it before it is purified, so it is (classified as) dead, it cannot be eaten,
and the animal would be purified and its remainder can be eaten, if it had realised its
purification’’.475
‫ثِ ِر َقَ ِمْن َها‬ ِ َ ‫الذ َكاةِ أَ ْن تَِْ ِر‬ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-9
َ ‫ب أَ ِو ْاْلُذُ ُن فَِإ ْن ََلْ يَ ُك ْن ِم ْن َذل‬
ُ ‫ك َش ْيءٌ َو ِراق‬ َّ ‫الر ْجل أ َْو يَتَ َحَّرَك‬
ُ َ‫الذن‬ َ ‫ض‬
ِ َ ‫ْي أ َْو يَرُك‬
ْ ُ ْ ‫ف الْ َع‬
َّ ُ‫ َع ََل َمة‬:‫ال‬
.‫الذ ََئِ ِح َو ِِ َي ََل تَتَ َحَّرُك ََلْ تُ ْؤَك ْل‬
َّ ‫َد ٌم ِعنْ َد‬
And from Ali-asws having said: ‘A sign of the purification is that if the eye blinks, or the leg
moves, or the tail moves, of the ears. If nothing from that happens, and the blood is flowed
from it by the jugular veins, and it is not moving, it cannot be eaten’’.476
ِ َِ ِ‫ضرب عرقُوب الشَّاة‬

ِ ‫لس ِك‬ َّ ‫ف ِِبَا قَ ْوُّبل‬ ِ ِ‫ تُرفَق َِ َّلذب‬:‫ال‬
.‫ْي‬ ُ ْ ُ َ َ ْ ُ‫الذبْ ِح َو ََل بَ ْع ُد َو َك ِرَه أَ ْن ي‬ َ ُ َ‫يحة َو ََل يُ ْعن‬
َ ُ ْ َ َ‫ َو َع ْن أَِِب َج ْع َفر ع أَنَّهُ ق‬-10
472
473
474
475
476
Page 282 of 296

And from Abu Ja’far-asws having said: ‘Be kind with the slaughtered animal and neither be
abusive with it before the slaughter nor after it, and it is disliked to hit the hock of the sheep
with the knife’’.477
‫ب فِ ِيه‬ ِ
َ ‫ت الْ َواج‬ َّ ‫ت‬
َ ‫الذبْ َح َو بَلَ ْغ‬ َ ‫ت قَ ْد أَ َج ْد‬ َ َ‫يح ِة تََ دََّدى بَ ْع َد أَ ْن تُ ْذبَ َح َع ْن َم َكان َعال أ َْو تَ َْ ُع ِِف َماء أ َْو ََنر ق‬
َ ‫ال ِ ْن ُكْن‬ ِ َّ ‫ و َعْنهُ ع أَنَّهُ سَِل َع ِن‬-11
َ ‫الذب‬ َ ُ َ
.‫فَ ُك ْل‬
And from him-asws having been asked about the slaughter falling off from a high place after it
is slaughtered, or falls into the water, or fire. He-asws said: ‘If you were to find the slaughtered,
and you have reached the obligations regarding it, then eat’’.478
.‫يح ِة الْ ُم ْرتَ ِد‬ِ

َ ‫ َو َعنْهُ ع أَنَّهُ َِنَى َع ْن ذَب‬-12
And from him-asws having prohibited from a slaughter by an apostate.479
.ُ‫ض َج َع َو تُ ْستَْوُّبَ َل ِِبَا الْ ِْْوُّبلَة‬ َ َ‫ َو َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد ع أَنَّهُ ُسَِ َل َع ِن الشَّاةِ تُ ْذبَ ُح قَائِ َمةً ق‬-13
ْ ُ‫ال ََل يَْنوُّبَغِي ذَ َاك ال نسنَّةُ أَ ْن ت‬
And from Ja’far Bin Muhammad-asws having been asked about the sheep slaughtered standing.
He-asws said: ‘That is not appropriate. The Sunnah is that you lay it down and face the Qiblah
with it’’.480
‫وم الَّ ِذي‬ ِ ِ ِ َ ‫ال ي َْام قَائِماً ِحي‬

ُ ُْ َ‫ال الْْوُّبْلَة َو يُ ْع َْ ُل يَ ُدهُ الْ َواح َدةُ َو ي‬َ ُ ُ َ َ‫ف يُنْ َحُر ق‬
َ ْ‫يل َكي‬
ِ
َ ‫ال ال نسنَّةُ أَ ْن يُنْ َحَر ق‬َ َ‫ َو َعنْهُ ع أَنَّهُ ُسَِ َل َع ِن الْوُّبَعِ ِْي يُ ْذبَ ُح أ َْو يُنْ َحُر ق‬-14
.‫ي‬ ِ َّ َِ ‫ب ِِف لَوُّبَّتِ ِه‬
َ ‫لش ْفَرة َح ََّّت تََِْ َع َو تَ ْف ِر‬ ْ َ‫ال الْ ِْْوُّبلَ ِة فَي‬
ُ ‫ض ِر‬ َ َ‫يَْن َحُرهُ ِحي‬
And from him-asws having been asked about the camel being slaughtered of sacrificed. He-asws
said: ‘The Sunnah is that it would be sacrificed (offered)’. It was said, ‘How would it be
offered?’ He-asws said: ‘It would be stood facing the Qiblah and one of its forelegs be tied, and
the one who offers it would face the Qiblah and strike in its body with the blade until it is cut
and bolts (reacts)’’.481
ِ
ْ ‫س ِ ْن ُْنَر‬ َّ ِ ْ ُ‫ال ال نسنَّةُ أَ ْن تُ ْذبَ َح َو ت‬
َ َ‫صنَ ُع ِِبَا تُنْ َحُر أ َْو تُ ْذبَ ُح ق‬ ِ
ْ ُ‫ َو َعنْهُ ع أَنَّهُ ُسَ َل َع ِن الْوُّبَ َْ ِر َما ي‬-15
.‫ت‬ َ ْ‫ض َج َع للذبْ ِح َو ََل َِب‬
And from him-asws having been asked about the cow, ‘What should be done with it, sacrificed
or slaughtered?’ He-asws said: ‘The Sunnah is to slaughter, and lay it down for the slaughter,
and there is no problem if it is sacrificed’’.482
‫يحتُهُ َو ُْي ِس ُن‬ِ ُ ‫س َو ِ ْن تَ َع َّم َدهُ َو ُِ َو يَ ْع ِر‬ ِ َ َ‫ت ِم َن الْ َْ َفا ق‬ ِ ِ ِ‫الذب‬ ِ
ِ ِ‫ف ُسنَّةَ الن‬
َ ‫َّب ص ََلْ تُ ْؤَك ْل َذب‬ َ ‫ال ِ ْن ََلْ يَتَ َع َّم ْد َذل‬
َ ْ‫ك فَ ََل َِب‬ ْ َ‫يحة ِ ْن ذُِب‬
َ َّ ‫ َو َعْنهُ ع ُسَ َل َع ِن‬-16
.ُ‫أ ََدبَه‬
477
478
479
480
481
482
Page 283 of 296

And from him-asws having been asked about the sacrificial animal, can it be slaughtered from
the back. He-asws said: ‘If that is not deliberate, there is no problem, and if it is deliberate and
he knows the Sunnah of the Prophet-saww, his slaughter will not be eaten, and he should
improve his discipline (education)’’.483
َِ ‫ال رِمي ِبِِما‬

.ً‫َجيعا‬ ِ ِ َّ ِ ِ ِ ِ ْ َ‫ و َع ْن َعلِي ع أَنَّهُ ُسَِل َع ْن َشات‬-17
َ َ ُ َ َ‫ُخَرى َغ ْْيُ ذَكيَّة ََلْ تُ ْعَرف الذكيَّةُ منْ ُه َما ق‬
ْ ‫َح ُد َُهَا ذَكيَّةٌ َو ْاْل‬
َ ‫ْي أ‬ َ َ
And from Ali-asws having been asked about two sheep, one of them purified, and the other not
purified, the purified from these is not known. He-asws said: ‘They would both be thrown away
altogether’’.484
‫ب بَ ََْرًة‬ َ َْ َ‫اَّللِ ع ف‬
َ ‫ال لَهُ ِ َّن َر ُج ًَل‬
َ ‫ََر‬ َّ ‫الس ََلِم ِ ََل أَِِب َعْوُّب ِد‬
َّ ‫ َجاءَ ُُمَ َّم ُد بْ ُن َعْوُّب ِد‬:‫ال‬
َ َ‫اق َع ْن بَ ْك ِر بْ ِن ُُمَ َّمد ْاْل َْزِد ِي ق‬ ْ ‫ َع ْن أ‬،‫اْل ْسنَ ِاد‬
َ ‫َْحَ َد بْ ِن ِ ْس َح‬ ِْ ‫ب‬ ُ ‫ قُ ْر‬-18
‫بَِفَْس فَ َوقَ َذ َِا ُثَ ذَ َِبَ َها‬
(The book) ‘Qurb Al Asnaad’ – from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy who said,
‘Muhammad Bin Abdul Salaam came to Abu Abdullah-asws. He said to him-asws, ‘A man struck a
cow with an axe, then he wrestled it to the ground, then slaughtered it’.
‫َّم َخَر َج ُم ْعتَ ِدًَل فَ ُكلُوا‬ ِ ِ َ ‫ِل ِِف‬

ِ َ َِِّ‫ب الْوُّب َْرةِ ال‬
ُ ‫ََرَِبَا ب َفَْس فَِإ ْن َكا َن الد‬ َ َ ‫صاح‬
ِ ْ‫َّك أَرسل‬
ََّ ِ ‫ت‬ ِ ِ َ َْ َ‫ال َْلا ِ َّن ِ َذا جاءِن ف‬
َ ْ ‫ال ن‬ َ َ َ َ َ َْ َ‫يدةَ ف‬ َ ِ‫اب َو َد َعا َسع‬ ِ ِ
َ ‫فَلَ ْم يُْرس ْل ِلَْيه ا ْْلََو‬
ِِ ِ
ُ‫َو أَطْع ُموا َو ِ ْن َكا َن َخَر َج ُخُروجاً عتياً فَ ََل تََْربُوه‬
He did not respond an answer to him and called Saeeda. He-asws said to her: ‘This one has
come to me. He said, ‘You had corresponded to me-asws regarding owner of the cow which
had been struck by an axe. If the blood came out moderately, then eat and feed, and if it had
come out extremely, then do not go near it’.
ُ ِ‫يق فَِإنَّهُ يُنْوُّب‬

.‫ت اللَّ ْح َم َو يَ ُش ند الْ َعظْ َم‬ َّ ‫اس ِْ ِيه‬
َ ‫الس ِو‬ ْ ‫ث ِلَيْ َها‬
َ ‫َ ْربَهُ فَوُّبَ َع‬
َ ‫ت‬
ِ ََ‫ال ف‬
ْ ‫َخ َذت الْغُ ََل َم فََ ََر َاد‬
َ َ َ‫ق‬
He said, ‘She grabbed the boy and wanted to hit him. He-asws said to her: ‘Quench him the
porridge (Suweq), for it would build the meat and strengthen the bones’’.485
‫تِْوُّبيَا ٌن‬
Exposition:
‫اَّللِ ع ِ ْذ َجاءَهُ ُُمَ َّم ُد بْ ُن‬

َّ ‫ت ِعنْ َد أَِِب َعوُّبْ ِد‬ َ َ‫اْلَ َس ِن بْ ِن ُم ْسلِم ق‬
ُ ْ‫ ُكن‬:‫ال‬ ْ ‫َْحَ َد بْ ِن ُُمَ َّمد َع ْن َعلِ ِي بْ ِن‬
ْ ‫اْلَ َك ِم َع ِن‬ َّ ُ‫ن َرِْحَه‬
ْ ‫اَّللُ َع ْن ُُمَ َّم ِد بْ ِن َْي ََي َع ْن أ‬ ِ
ُ ْ‫َرَواهُ الْ ُكلَي‬
ِ ُ ُْ َ‫ت فِ َد َاك ي‬ ِ َّ ‫َعْوُّب ِد‬
َ َْ َ‫الس ََلِم ف‬
ْ ََِْ ‫ب بَ ََْرةً بَِفَْس فَ َس‬
‫ت ُثَّ َذ َِبَ َها‬ َ ‫ك َجدي ِ َّن َر ُج ًَل‬
َ ‫ََر‬ َ َ‫ول ل‬ ُ ْ‫ال لَهُ ُجعل‬
It is reported by Al Kulayni, may Allah-azwj have Mercy on him, from Muhammad Bin yahya, from Ahmad Bin
Muhammad, from Ali Bin Al Hakam, from Al-Hassan Bin Muslim who said,
483
484
485
Page 284 of 296

‘I was in the presence of Abu Abdullah-asws when Muhammad Bin Abdul Salam came to him-
asws. He said to him-asws, ‘May I be sacrificed for you-asws! My grandfather says to you that a
man struck a cow with an axe, and it fell. Then he slaughtered it’’.
‫الر ُج ُل الَّ ِذي‬

َّ ‫اب َم َعهُ فَِإ ْن َكا َن‬ ََ
ِ ‫ك فَ َك ِرِْت أَ ْن أُرِسل ِلَي‬
ِ ‫ك َِ ْْلو‬ ْ َ ْ ُ
ِ ‫ال َْلا ِ َّن ُُمَ َّمداً جاءِن بِ ِرسالَة ِمْن‬
َ ََ َ ِ‫اب َو َد َعا َسع‬
َ َ َْ َ‫يدةَ َم ْوََلةَ أُِم فَ ْرَوَة ف‬ ِ ‫فَلَم ي رِسل معهُ َِ ْْلو‬
ََ َ َ ْ ْ ُ ْ
.ُ‫َّم ُم ْعتَ ِدًَل فَ ُكلُوا َو أَطْعِ ُموا َو ِ ْن َكا َن َخَر َج ُخُروجاً ُمتَثَاقِ ًَل فَ ََل تََْربُوه‬
ُ َ َ َ َ َ‫ْي َذب‬
‫الد‬ ‫ج‬ ‫ر‬‫خ‬ ‫ح‬ ِ
َ ‫َذبَ َح الْوُّبَ ََْرَة ح‬
He-asws did not respond with the answer, and he-asws called Saeeda, a maid of Umm Farwa-as.
He-asws said to her: ‘Muhammad has come to me-asws with a message from you, but I disliked
to correspond to you with the answer with him. If the man who had slaughtered the cow when
he slaughtered, the blood had come out moderately, then eat and feed, and if the emergence
had been heavy, then don’t go near it’’.
‫َجيعاً َع ْن َعلِ ِي بْ ِن ِبْ َر ِاِ َيم َع ْن أَبِ ِيه َع ْن ُُمَ َّم ِد‬
َِ ‫اَّللِ الْوَّر ِاق و ْحَْزَة ب ِن ُُم َّمد الْعلَ ِو ِي‬ ِ
َ َ ْ َ َ َ َّ ‫ْي بْ ِن ِبْ َراِ َيم َو َعل ِي بْ ِن َعْوُّبد‬
ِ ِ ِ ْ ‫اْلُس‬ ِ
َ ْ ‫َْحَ َد بْ ِن زََيد َو‬ ْ ‫ َع ْن أ‬،‫ال‬ ُ‫ص‬ ِ
َ ‫ ا ْْل‬-19
‫ ِِفقَ ْولِِه َعَّز َو َج َل‬:‫ال‬ َ َ‫ب َع ْن أَِِب َج ْع َفر ُُمَ َّم ِد بْ ِن َعلِي الْوُّبَاقِ ِر ع أَنَّهُ ق‬ ِ ِ ِ ِ ْ ‫بْ ِن ِزََيد ْاْل َْزِد ِي َو أ‬
َ ‫َْحَ َد بْ ِن ُُمَ َّمد الْوُّبََزنِْ ِي َمعاً َع ْن أ َََن بْ ِن ُعثْ َما َن َع ْن أ َََن بْ ِن تَ ْغل‬
ٌ ‫اْلِْن ِزي ِر َم ْعُر‬
‫وف‬ ْ ‫َّم َو َْلْ ُم‬ َ َ‫َّم َو َْلْ ُم ا ْْلِْن ِزي ِر ْاْليَةَ ق‬
ُ ‫ال الْ َميْتَةُ َو الد‬ ْ ‫ُح ِرَم‬
ُ ‫ت َعلَْي ُك ُم الْ َمْيتَةُ َو الد‬
(The book) ‘Al Khisaal’ – from Ahmad Bin Ziyad, and Al Husayn Bin Ibrahim, and Ali Bin Abdullah Al Waraq, and
Hamza Bin Muhammad Al Alawy, altogether from Ali Bin Ibrahim, from his father, from Muhammad Bin Ziyad Al
Azdy, and Ahmad Bin Muhammad Al Bazanty, bother together from Aban Bin Usman, from Aban BinTaghlib,
‘From Abu Ja’far Muhammad-asws Bin Ali Al Baqir-asws having said regarding Words of Mighty
and Majestic: Prohibited unto you is the dead, and the blood and meat of the pig, [5:3] – the
Verse. He-asws said: ‘The dead, and the blood and the meat of the pig is well known.
‫َصنَاِم‬ ِ ِ َِّ ‫و ما أ ُِِ َّل لِغَ ِْي‬

ْ ‫اَّلل بِه يَ ْع ِن َما ذُبِ َح ل َْل‬ ْ َ
and whatever has been dedicated for other than Allah with – meaning what is slaughtered
for the idols.
ِ َّ ‫و أ ََّما الْمْنخنِ َْةُ فَِإ َّن الْمجوس َكانُوا ََل َيْ ُكلُو َن‬
‫وِا‬
َ ُ‫ت أَ َكل‬
ْ َ‫ت َو َمات‬ ْ ‫الذ ََئ َح َو ََيْ ُكلُو َن الْ َمْيتَةَ َو َكانُوا َيَْنُ ُْو َن الْوُّبَ ََْر َو الْغَنَ َم فَِإ َذا‬
ْ َْ َ‫اختَن‬ َ َ َُ َ ُ َ
and the strangled, - the Magians were not eating the slaughter, and they were eating the
dead, and they were strangling the cows and the sheep. So when it had been strangled and
died, they would eat it.
‫وِا‬ ْ َ‫السِْ ِح فَِإذَا َمات‬

َ ُ‫ت أَ َكل‬ َ ُْ ْ‫َو الْ ُم ََ دِديَةُ َكانُوا يَ ُشدنو َن أ َْعيُنَ َها َو يُل‬
َّ ‫وِنَا ِم َن‬
and the fallen, - They were tying (blindfolding) their eyes and were throwing it from the rood.
When it dies, they would eat it.
َ ُ‫ت ِ ْح َد َاِا أَ َكل‬

‫وِا‬ ِ َ‫اط ُحو َن َِلْ ِكوُّب‬
ْ َ‫اش فَِإ َذا َمات‬
ِ َ‫َِّيحةُ َكانُوا ي ن‬
ُ
ِ
َ ‫َو الن‬
and the gored, - They were goring the rams. So when one of them died, they would eat it.
ِ َّ ‫الذئْب و ْاْلَس ُد فَحَّرم‬

ِ
‫ك‬
َ ‫اَّللُ ذَل‬ َ َ َ َ ُ ُ‫السوُّبُ ُع ََِّل ما ذَ َّكيْتُ ْم فَ َكانُوا ََيْ ُكلُو َن َما يَْتُلُه‬
َّ ‫َو ما أَ َك َل‬
Page 285 of 296

and what the predators have eaten (from), except what you have purified; - They were
eating what the wolves and the wild animals had killed, so Allah-azwj Prohibited that.
ِ ِ ِ ِ
‫الص ْخَر فَيَ ْذ َِبُو َن َْلَُما‬
َّ ‫َّجَر َو‬
َ ‫ش َكانُوا يَ ْعوُّبُ ُدو َن الش‬
ٌ ْ‫ب َكانُوا يَ ْذ َِبُو َن لوُّبُيُوت الن َْيان َو قُ َري‬ ُ ‫َو ما ذُبِ َح َعلَى الن‬
ِ ‫نص‬
and what is slaughtered upon the altars – They were slaughtering for the fire houses
(temples), and Qureysh were worshipping the tree, and the rock, so they were slaughtering
for these two’.
ِ ‫وِنَا ِ ََل رجل و‬

‫الس َه ُام‬ َ َُ
ِ ‫ال َكانُوا ي ع ِم ُدو َن ِ ََل ا ْْلزوِر فَيجنزونَه ع َشرةَ أَجزاء ُثَّ َُيت ِمعو َن علَي ِه فَيخ ِرجو َن‬
َ ‫الس َه َام َو يَ ْدفَ ُع‬ ُ ْ ُ ْ َ ُ َْ َ ْ َ َ ُ َ ُ َُ َْ َ َ‫َلم ذلِ ُك ْم فِ ْس ٌق ق‬ ِ ‫و أَ ْن تَستَْ ِسموا َِْْل َْز‬
ُ ْ َ
ِ ْ‫صوُّباء و ثَََلثَةٌ ََل أَن‬
‫صوُّبَاءَ َْلَا‬ ِ ْ‫ع َشرةٌ سوُّبعةٌ َْلا أَن‬
َ ُ َ َ ََْ َ َ
and that which you are apportioning with the arrows, that is a transgression. – He-asws said:
‘They would deliberate to the camel (or sheep). They would divide it into ten segments, then
they would gather upon it and bring out the arrows and would hand it over to a man. And the
arrows were ten, seven of these had a share for these and three did not have a share for
these.
ِ ِ َِّ ‫صوُّباء الْ َف نذ و التَّوأَم و الْمسوُّبِل و النَّافِس و ا ْْلِلْس و‬

ِ
ُ‫س لَه‬ ْ ‫يب َو الْ ُم َعلَّى فَالْ َف نذ لَهُ َس ْه ٌم َو الت َّْوأ َُم لَهُ َس ْه َمان َو الْ ُم ْسوُّبِ ُل لَهُ ثَََلثَةُ أ‬
ُ ‫َس ُهم َو النَّاف‬ ُ ‫الرق‬ َُ َُ َُ ُْ َُْ َ َّ
ُ َ ْ‫فَال ِِ َْلَا أَن‬
ِ َِّ ‫اْلِلْس لَه َخَْسةُ أَسهم و‬
‫َس ُهم‬ ْ ‫َس ُهم َو الْ ُم َعلَّى لَهُ َسوُّبْ َعةُ أ‬
ْ ‫يب لَهُ ستَّةُ أ‬
ُ ‫الرق‬ َ ُ ْ َ ُ ُ ْ ‫َس ُهم َو‬ ْ ‫أ َْربَ َعةُ أ‬
That which had a share for it (were named as) – ‘Al Fazzu’, and ‘Al Tawwam’, and ‘Al Musbil’,
and ‘Al-Nafis’, and ‘Al-Hils’, and ‘Al-Raqeeb’, and ‘Al-Moalla’. ‘Al-Fazzu’ had one share for it,
and ‘Al-Tawwam’ had two shares for it, and ‘Al-Musbil’ had three shares for it’, and ‘Al-Nafis’
had four shares for it’, and ‘Al-Hils’ have five shares for it’, and ‘Al-Raqeeb’ had six shares for
it’, and ‘Al-Moalla’ had seven shares for it.
َّ ُ‫صوُّبَ ِاء َش ْيءٌ َو ُِ َو الْ ِْ َم ُار فَ َحَّرَمه‬

.‫اَّللُ َعَّز َو َج َل‬ ِ ْ‫الس ِفيح و الْمنِيح و الْو ْغ ُد و ََُن ا ْْلزوِر علَى من ََل َيَْرج لَه ِمن ْاْلَن‬
َ ُ ْ ُ ْ ْ َ َ َُ ُ َ َ َ ُ َ َ ُ َّ ‫َو ال ِِ ََل أَنْصوُّبَاءَ َْلَا‬
ِ َّ
And those which had not share for it were (named as) ‘Al-Safeeh’, and ‘Al-Maneeh’, and ‘Al-
Wagd’; and the price of the camel/sheep would be upon the one for whom nothing from the
shares came to be, and it is the gambling, so Allah-azwj Mighty and Majestic Prohibited it’’.486
‫وِا َو الْ ُم ََ دِديَةُ َكانُوا‬ ْ َ‫وت فَِإذَا َمات‬

َ ُ‫ت أَ َكل‬ َ ُ‫ض ِرب‬
َ َُ‫وِنَا َح ََّّت ُت‬ َ َ‫ ُم ْر َس ًَل ِمثْلَهُ ََِّل أَنَّهُ ق‬،‫تَ ْف ِسْيُ َعلِ ِي بْ ِن ِبْ َر ِاِ َيم‬
ْ َ‫ال قَ ْوُّب َل الْ ُم ََ دِديَِة َو الْ َم ْوقُوذَةُ َكانُوا يَ ُشدنو َن أ َْر ُجلَ َها َو ي‬
.‫يَ ُشدنو َن أ َْعيُنَ َها ِخل‬
Tafseer Ali Bin Ibrahim with an unbroken chain – similar to it, except he-asws said before the
fallen: and the beaten, - ‘They were tying up its legs and hitting it until it died. So when it had
died, they would eat it. And the fallen, - they were tying up (blindfolding) its eyes’ – etc.’’487
.ً‫ال ع َكا َن َعلِ ٌّي ع ََل يََرى ِِبَا َِبْسا‬ ِ َ‫الص ِاد ُق َعن ذَبِيح ِة ْاْلَ ْغل‬
َ َْ َ‫ف ف‬ َ ْ َّ ‫ ُسَِ َل‬:‫ال‬ ِ ِ ِْ ‫ قُرب‬-20
َ ‫ َع ْن َِ ُارو َن بْ ِن ُم ْسلم َع ْن َم ْس َع َدةَ بْ ِن‬،‫اْل ْسنَاد‬
َ َ‫ص َدقَةَ ق‬ ُْ
486
487
Page 286 of 296

(The book) ‘Qurb Al Asnaad’ – from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Al-Sadiq-asws was asked about slaughtering the uncircumcised. He-asws said: ‘Ali-asws had not
seen any problem with it’’.488
ِ ‫ول ََل ِبْس بِ َذبِيح ِة الْمروةِ و الْع‬ ِ َ َ‫ْي بْ ِن ُعلْ َوا َن َع ْن َج ْع َفر َع ْن أَبِ ِيه ع ق‬
ِ ْ ‫اْلَس ِن بْ ِن ظَ ِريف َع ِن ا ْْلُس‬ ِ ِ ‫ قُر‬-21
‫ود َو‬ُ َ َْ َ َ َ َ ُ ُْ َ‫ال َكا َن َعل ٌّي ع ي‬ َ َ ْ ‫ َع ِن‬،‫ب ْاْل ْسنَاد‬ ُْ
ِ
ِ ‫اِ ِهما ما خ ََل‬
.‫الس َّن َو الْ َعظْ َم‬ َ َ َ َ‫أَ ْشوُّب‬
(The book) ‘Qurb Al Asnaad’ – from Al-Hassan Bin Zareyf, from Al Husayn Bin Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws had said: ‘There is no problem
with the flint, and the wood and their like, apart from the tooth and the bone’’.489

َ ْ‫ْس فَ ََل َِب‬
َ ‫الرأ‬
َّ ‫ت‬ِ ‫الذبِيح ِة فَ ََِْع‬
َ َ َّ ‫ْي ِِف‬
ُ ‫َسَر َعت السك‬
ْ ُ ُْ َ‫ َِِْْل ْسنَ ِاد َع ْن َعلِي ع أَنَّهُ َكا َن ي‬-22
ِ ِ ِ ‫ول ِذَا أ‬
By the chain from Ali-asws, he-asws had said: ‘When the knife is quick in the slaughter and it cuts
the head, there is no problem with eating it’’.490
.‫الرقَوُّبَةَ بَ ْع َد َما يُ ْذبَ ُح‬ َ َ‫يح ِة ُُمَ َّم ِد بْ ِن ُم ْسلِم َع ِن الْوُّبَاقِ ِر ع أَنَّهُ ق‬
َّ ‫ ََل تَنْ َخ ْع َو ََل تََِْ ِع‬:‫ال‬ ِ ِ‫ل‬
َ ‫صح‬َ
(The book) ‘Al Saheeh’ of Muhammad Bin Muslim,
‘From Al-Baqir-asws having said: ‘Neither be excessive nor cut the neck after having
slaughtered’’.491
.‫ال نَ َع ْم َو لَ ِك ْن ََل يَتَ َع َّم ُد‬

َ َ‫ْسهُ أَ يُ ْؤَك ُل ِمنْهُ ق‬ ِ ِ ِ ِ َّ ‫لِص ِحيح ِة ُُم َّم ِد ب ِن مسلِم ع ِن‬
َ ‫الصادق ع أَنَّهُ ُسَ َل َع ْن ذَاب ِح طَْْي قََِ َع َرأ‬ َ ُْ ْ َ َ َ
(The book) ‘Saheeh’ of Muhammad Bin Muslim,
‘From Al-Sadiq-asws having been asked about a slaughtered bird, who head had been cut, ‘Can
it be eaten from?’ He-asws said: ‘Yes if he was not deliberate’’.492
ِ َ ِ‫الذبِيحةُ َكا َن َذل‬ ِِ ِ ِ ِ ِ

ُ‫ك مْنه‬ َ َّ ‫ْس قَ ْوُّب َل أَ ْن تََْبَُد‬
َ ‫الرأ‬ َّ ‫ َس َلْتُهُ َع ِن‬:‫ال‬
َّ ‫الر ُج ِل َذبَ َح فَ ََِْ َع‬ َ ‫ َِِْْل ْسنَاد َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬،‫اب الْ َم َسائ ِل‬
ِ ِ ِ ِ
.‫ود‬
ُ ‫ال نَ َع ْم َو لَك ْن ََل يَ ُع‬
َ َ‫ك ق‬ ُ ‫َخًََِ أ َْو َسوُّبَ َْهُ السك‬
َ ‫ْي أَ يُ ْؤَك ُل ذَل‬
The book ‘Al Masaail’ – By the chain,
man who slaughter and cuts off the head before the slaughtered animal cools. That was either
488
489
490
491
492
Page 287 of 296

a mistake from him, or the knife had preceded (gone too far), ‘Can that be eaten?’ He -asws
said: ‘Yes, but he should not repeat’’.493
‫اْلَْوَِ ِر ِي َع ْن َج ْع َف ِر بْ ِن ُُمَ َّم ِد بْ ِن ُع َم َارَة َع ْن أَبِ ِيه َع ْن َجابِر‬

ْ ‫ان َع ِن ا ْْلَ َس ِن بْ ِن َعلِي ال نس َّك ِر ِي َع ْن ُُمَ َّم ِد بْ ِن َزَك ِرََّي‬
ِ ََِّْ ْ‫اْلس ِن ال‬
َ َْ ‫َْحَ َد بْ ِن‬
ْ ‫ َع ْن أ‬،‫ال‬ ُ‫ص‬ ِْ -24
َ ‫اْل‬
.‫اَ َِِرار‬ َ َ‫اْلُ ْع ِف ِي َع ِن الْوُّبَاقِ ِر ع ق‬
ْ ‫ ََل تَ ْذبَ ُح الْ َم ْرأَةُ ََِّل ِم ِن‬:‫ال‬ ْ
(The book) ‘Al Khisaal’ – from Ahmad Bin Al-Hassan Al Qattan, from Al-Hassan Bin Ali Al Sukkary, from
Muhammad Bin Zakariya Al Jowhary, from Ja’far Bin Muhammad Bin Umarah, from his father, from Jabir Al Jufy,
‘From Al-Baqir-asws having said: ‘The woman should not slaughter except from necessity’’.494
‫اَّللِ بْ ِن ِبْ َر ِاِ َيم بْ ِن قُتَيْوُّبَةَ الََْْبقِ ِي َع ْن ُُمَ َّمد الََْْبقِ ِي َع ْن‬
َّ ‫َْب ِي َع ْن َعوُّبْ ِد‬
َِ ‫وسى التَّلَّ ُعك‬ َِّ ‫ْي عوُّبي ِد‬
َ ‫اَّلل َع ْن َِ ُارو َن بْ ِن ُم‬ ْ ‫ ابْ ِن الشَّيْ ِخ َع ْن أَبِ ِيه َع ِن‬،‫س‬
َُْ ِ ْ ‫اْلُ َس‬
ِ
ُ ‫ ََمَال‬-25
ِ ‫وس و لَو علَى أ‬ ُ ُْ َ‫اَّللِ ع ي‬
َّ ‫ت أ َََ َعْوُّب ِد‬ ِ َ َ‫اَّللِ ْاْلَ ْشع ِر ِي ق‬
َّ ‫اق بْ ِن َعْوُّب ِد‬
َ ِ‫َخذ قَ َوائِِم َشات‬ ِ َ ‫َزَك ِرََّي الْ ُم ْؤِم ِن َع ْن ِ ْس َح‬
ُ ‫ت تُ ِر‬
.‫يد ذَ ِْبَ َها‬ َ ْ‫ك َو أَن‬ ْ َ ْ َ ِ ‫ول ََل تَ ْستَع ْن َِلْ َم ُج‬ ُ ‫ال َس ْع‬ َ
(The book) ‘Majaalis’ of Ibn Sheykh – From his father, from Al Husayn Ubeydullah, from Haroun Bin Musa Al
Tal’ukbary, from Abdullah Bin Ibrahim Bin Quteyba Al Barqy, from Muhammad Al Barqy, from Zakariya Al
Momin, from Is’haq Bin Abdullah Al Ashary who said,
‘I heard Abu Abdullah-asws saying: ‘Do not be assisted by the Magian and even if it is upon
holding the legs of your sheep while you are intending to slaughter it’’.495
َّ ‫ضالَةَ َع ْن أ َََن َع ْن َعْوُّب ِد‬

‫الر ْْحَ ِن‬ ِ
َ َ‫اس بْ ِن َم ْعُروف َع ْن َعل ِي بْ ِن َم ْه ِزََي َر َع ْن ف‬ َّ ‫ َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن َع ْن ُُمَ َّم ِد بْ ِن ا ْْلَ َس ِن‬،‫َخوُّبَا ِر‬
ِ َّ‫الصفَّا ِر َع ِن الْ َعوُّب‬ ْ ‫ َم َع ِان ْاْل‬-26
.‫ض فَ ُكلُوا ِمْنها َو أَطْعِ ُموا الْْانِ َع َو الْ ُم ْع ََّ د ا ْْلََََب‬ َِّ ‫اَّللِ ع ِِف قَوِل‬ َّ ‫اَّللِ َع ْن أَِِب َعْوُّب ِد‬
َّ ‫بْ ِن أَِِب َعْوُّب ِد‬
ِ ‫ت َعلَى ْاْل َْر‬
ْ ‫ال َوقَ َع‬
َ َ‫وِبا ق‬ ُ ُ‫ت ُجن‬ ْ َ‫اَّلل َعَّز َو َج َل فَِإذا َو َجوُّب‬ ْ
(The book) ‘Ma’any Al Akhbar’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from
Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Fazalat, from Aban,
‘From Abdul Rahman son of Abu Abdullah-asws, from Abu Abdullah-asws regarding Words of
Allah-azwj Mighty and Majestic: So, when they fall down on their sides, [22:36]. He-asws said:
‘Falls upon the ground, then eat from these and feed the contented and the beggar. [22:36]’
– the Hadeeth’’.496
ِ‫اَّلل‬
َّ ‫ب ِلَْي ِه َحَّرَم ما أ ُِِ َّل بِِه لِغَ ِْْي‬ ِ ‫ات َع ْن ُُمَ َّم ِد بْ ِن ِسنَان أ ََّن أ َََ ا ْْلَس ِن‬
ِ ‫يد الْمت َْ ِدم ِة ِِف َ ِب ِعلَ ِل ََْت ِرِمي الْمحَّرم‬
ِ ِ ‫ َِْْل‬،‫ و الْعِلَل‬،‫ الْعيو ُن‬-27
َ َ‫َا ع َكت‬
َ ‫الر‬ َ ََُ َ َ َ ُ ‫َسان‬ َ ُ َ ُُ
‫ْي َو ْاْل َْو َاث ِن‬ ِ ‫الذَئِ ِح الْمحلَّلَ ِة و لََِ ََّل يساوى بْي ما تُ ُْ ِرب بِِه ِلَي ِه و بْي ما جعِل ِعوُّباد ًة لِلشَّي‬
ِ ‫اط‬ َّ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِِ
َ َ َ َ ُ َ َ َْ َ ْ َ َ َ َْ َ َ ُ َ َ ُ َ َ َ ْ ْ َ َ ْ َ ْ‫ب َعلَى َخل‬
‫ى‬ ‫ل‬‫ع‬ ‫ه‬ ‫اس‬ ‫ر‬ ‫ك‬ ‫ذ‬ ‫و‬ ‫ه‬ ‫ب‬ ‫ر‬ ‫ا‬
‫ر‬ ‫ق‬ ‫اْل‬
ْ ‫ن‬‫م‬ ‫ه‬ ْ َ ‫للَّذي أ َْو َج‬
(The books) ‘Al Uyoun’, and ‘Al Illal’ – by the previous chains in the chapter of the reasons for the Prohibitions,
from Muhammad Bin Sinan,
‘Abu Al-Hassan Al-Reza-asws wrote to him: ‘what is dedicated with for other than Allah
[6:145], is for the One-azwj it obligates upon His-azwj creatures, from Acknowledging Him-azwj
and mentioned His-azwj Name upon the dedicated slaughter, lest it equates between what is
offered with to Him-azwj and what is being made as a worship of the Satans-la and the idols.
493
494
495
496
Page 288 of 296

َِّ ‫ب بِِه ِ ََل َغ ِْيهِ لِي ُكو َن ِذ ْكر‬

‫اَّلل َو تَ ْس ِميَتُهُ َعلَى‬ ِ ِ َِّ ‫اْلِ ََل ِل لِغَ ِْي‬
ِ ‫الشر ِك بِِه و التَّ َْنر‬ ِِ ِ ِِ ِ ِِ َّ ‫ِْل‬
ُ َ ْ َ ْ ‫اَّلل م َن‬ ْ ْ ِْ ‫اْلقْ َر َار بُِربُوبِيَّته َو تَ ْوحيده َو َما ِِف‬
ِْ ‫اَّلل َعَّز و َج َّل‬
َ َّ ‫َن ِِف تَ ْسميَة‬
ِ ِ‫الذب‬
.‫ْي َما َحَّرَم‬ َ َْ‫َح َّل َو ب‬
َ ‫ْي َما أ‬ َ َّ
َ َْ‫يحة فَ ْرقاً ب‬
(This is) because in Naming Allah-azwj Mighty and Majestic is the acknowledgment with His-azwj
Lordship and His-azwj Oneness, and whatever is dedicated for other than Allah-azwj, from the
associating with Him-azwj and offering it to someone else, so the mention of Allah -azwj and
His-azwj naming upon the slaughter would become a differentiation of what is Permissible and
what is Prohibited’’.497
ِ ‫ب فَما تَرى ِِف أَ ْك ِل ُْل‬

ِ َّ ِ َّ ِ َِّ ‫ت ِْلَِِب َعْوُّب ِد‬ ِ
‫وم َها‬ُ َ َ َ‫اَّلل ع َّن أ َِْ َل َمكةَ يَ ْذ َِبُو َن الْوُّبَ ََْر ِف اللوُّب‬ ُ ْ‫ قُل‬:‫ال‬ َ ُْ ‫س بْ ِن يَ ْع‬
َ َ‫وب ق‬ َ ُ‫ َع ْن يُون‬،‫ الْ َعيَّاش ني‬- 27
Al Ayyashi – From Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘The people of Makkah are slaughtering the cow in the upper
chest, so what is your-asws view regarding eating its meat?’
.‫كادوا يَ ْف َعلُو َن ََل ََْ ُك ْل ََِّل َما ذُبِ َح ِم ْن َم ْذ َِِب ِه‬

ُ ‫اَّللُ فَ َذ َِبُوِا َو ما‬
َّ ‫ال‬َ َ‫ال ق‬
َ َ‫ت ُِنَْي َهةً ُثَّ ق‬
َ ‫ال فَ َس َك‬
َ َ‫ق‬
He (the narrator) said, ‘He-asws was silent for a while, then said: ‘Allah-azwj Said: So they
slaughtered it, and they were almost not doing it. [2:71]. Do not eat except what is
slaughtered from its (proper) slaughtering place’’.498
ِ‫اَّلل‬ َّ ‫يح ِة َو الْ َم ْوقُوذَةِ َو الْ ُم ََ دِديَِة َو َما أَ َك َل‬ ِ ِْ ‫اْليو ِان َغْي‬ ِ َ َ‫ َع ْن ُزَر َارةَ َع ْن أَِِب َج ْع َفر ع ق‬،ُ‫ َو ِمنْه‬-28
َّ ‫السوُّبُ ُع َو ُِ َو قَ ْو ُل‬ َ َِّ‫اْلنْ ِزي ِر َو الن‬ َ ْ َ ََْ ‫ ُك ْل ُك َّل َش ْيء م َن‬:‫ال‬
ِ ِ
ُ‫ت ذَ َكاتَهُ فَ ُكلْه‬ َ ‫ت فَ َْ ْد أ َْد َرْك‬
َ ‫ص ُع فَ َذ َِْب‬
َ ُْ‫ب ُي‬
ٌ َ‫ض أ َْو ذَن‬ ُ ‫ْي تَِْ ِر‬
ُ ‫ف أ َْو قَائ َمةٌ تَ ْرُك‬ َ ‫ََِّل ما ذَ َّكْيتُ ْم فَِإ ْن أ َْد َرْك‬
ٌْ ‫ت َشْيَاً مْن َها َو َع‬
And from him, from Zurara,
‘From Abu Ja’far-asws having said: ‘Eat all things from the animals apart from the pig, and the
gored, and the beaten, and the fallen, and what the wild animals have eaten (from), and it is
the Word of Allah-azwj: except what you have purified; and what is slaughtered [5:3]. So if
you were to come across anything from these, and an eye blinks, or a leg kicks, or a tail wags,
so it has been slaughtered, and its purification has been realised, so eat it’.
ِ ِ ِ ِ ِ ِ َ ‫ال و ِ ْن َذ َِْب‬
َّ ‫ت‬
.‫الذبْ َح فَ ُك ْل‬ َ ‫َج ْد‬ َ ‫ت ِِف النَّا ِر أ َْو ِِف الْ َماء أ َْو م ْن فَ ْوق بَْيت أ َْو م ْن فَ ْوق َجوُّبَل ِ َذا ُكْن‬
َ ‫ت قَ ْد أ‬ َّ ‫ت‬
ْ ‫الذبْ َح فَ َوقَ َع‬ َ ‫َج ْد‬
َ ََ‫يحةً ف‬
َ ‫ت َذب‬ َ َ َ‫ق‬
He-asws said: ‘And if you were to slaughter an animal, and you find the slaughtered animal to
have fallen into the water, or from above a house, or from above a mountain, when you had
found (done) the slaughter, so eat’’.499
ِ ِ ُ ُْ َ‫ال َِس ْعتُهُ ي‬ ِ ‫اْلس ِن ب ِن علِي الْوش‬ ِ

َ ‫السوُّبُ ُع ِذَا أ َْد َرْك‬
.ُ‫ت ذَ َكاتَهُ فَ ُكلْه‬ َّ ‫يحةُ َو َما أَ َك َل‬
َ َِّ‫ول الْ ُم ََ دديَةُ َو الن‬ َ َ‫َا ع ق‬ ِ ‫َّاء َع ْن أَِِب ا ْْلَس ِن‬
َ ‫الر‬ َ َ َ ْ َ َْ ‫ َع ِن‬،‫ الْ َعيَّاش ني‬-29
497
498
499
Page 289 of 296

Al Ayyashi – from Al-Hassan Bin Ali Al Washa,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The fallen
and the gored, and what the wild animals have eaten, when you realise its purification, then
eat it’’.500
َّ َ‫يضةُ الَِِّ ََل ََِت ُد أَََل‬

‫الذبْ ِح َو‬ ِ ِ َ َ‫اَّللِ الْ ُمنْ َخنِ َْةُ ق‬
َ ‫ال الَِِّ َّتْتَن ُق ِِف ِرََط َها َو الْ َم ْوقُوذَةُ الْ َم ِر‬ َّ ‫اَّللِ ع ِِفقَ ْوِل‬
َّ ‫وق بْ ِن قسو ثقُ ْر َ َع ْن أَِِب َعوُّبْ ِد‬ ِ ‫ عن عي‬،‫ و ِمنْه‬-30
َُ ْ َ ُ َ
ِ ِ ِ ِ ِ ِ
َ ‫يحةُ الَِِّ يَْنَِ ُح‬
.‫صاحوُّبُ َها‬ َ َِّ‫ب َو ََل َيَُْر ُج َْلَا َد ٌم َو الْ ُم ََ دديَةُ الَِِّ تَ َرَّدى م ْن فَ ْوق بَْيت أ َْو َْْن ِوه َو الن‬
ُ ‫ضَِ ِر‬
ْ َ‫ََل ت‬
And from him, from Ayouq Bin Qasout,
‘From Abu Abdullah-asws regarding the Word of Allah-azwj: the strangled [5:3]. He-asws said: ‘That
which is strangled in its ropes, and the sick is the sick which cannot feel the pain of the
slaughter, nor is it restless, nor does blood come out for it, and the fallen which falls from
above a house or approximate to it, and the gored is which is gored by its owner’’.501
َّ ‫َسَ ِاء‬
.ِ‫اَّلل‬ َ َ‫يحةَ فَيُ َهلِ ُل أ َْو يُ َسوُّبِ ُح أ َْو ُيَ ِم ُد أ َْو يُ َكَِبُ ق‬
ْ ‫ال َِ َذا ُكلنهُ ِم ْن أ‬ ِ َّ ‫الرج ِل ي ْذبح‬
َ ‫الذب‬ َ َ‫ َع ْن ُُمَ َّم ِد بْ ِن ُم ْسلِم ق‬،‫اش ني‬
ُ َ َ ُ َّ ‫ َس َلْتُهُ َع ِن‬:‫ال‬
َ
Al Ayyashi – from Muhammad Bin Muslim who said,
‘I asked him-asws about the man who slaughters the animal, so he either extolls the Oneness,
or glorifies, or praises, or exclaims the Greatness (of Allah-azwj. He-asws said: ‘All of this is from
the Name of Allah-azwj’’.502
‫يح ِة الْ َم ْرأَةِ َو الْغُ ََلِم َِ ْل يُ ْؤَك ُل‬ِ َ َ‫اَّللِ ع ق‬

َ ‫ َس َلْتُهُ َع ْن ذَب‬:‫ال‬ َّ ‫ َع ِن ابْ ِن ِسنَان َع ْن أَِِب َعْوُّب ِد‬،‫اش ني‬
َ
Al Ayyashi, from Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the slaughter by the
woman and the boy, ‘Can it be eaten?’
َّ ‫يحتُهُ َو ِ ْن َكا َن‬

‫الر ُج ُل‬ ِ ْ َّ‫اَّللِ حل‬ َّ ‫يحتُ َها َو ِذَا َكا َن الْغُ ََل ُم قَ ِوَيً َعلَى‬ِ ْ َّ‫اَّللِ حل‬ ِ ِ ِ
ْ ‫ال نَ َع ْم ِذَا َكانَت الْ َم ْرأَةُ ُم ْسل َمةً َو ذَ َكَرت‬
َ ‫ت ذَب‬ َ َّ ‫اس َم‬
ْ ‫الذبْ ِح َو ذَ َكَر‬ َ ‫ت ذَب‬ َ َّ ‫اس َم‬ َ َ‫ق‬
.ُ‫س ِذَا ََلْ تَتَّ ِه ْمه‬ ِ ِ ِ
َ ْ‫ُم ْسلماً فَنَس َي أَ ْن يُ َسم َي فَ ََل َِب‬
He-asws said: ‘Yes, when the woman was a Muslim and she had mentioned a Name of Allah-azwj,
her slaughter is Permissible; and when the boy was strong upon (doing) the slaughter and he
mentions a Name of Allah-azwj, his slaughter would be Permissible, and if the man was a
Muslim and he forgets to name (Allah-azwj), there is no problem when you do not accuse him
(of being deliberate)’’.503
500
501
502
503
Page 290 of 296

‫َّم َو َْلْ َم ا ْْلِْن ِزي ِر أَ ْن‬ ِ َّ ‫اَّلل عَّز و جل ََِّّنا حَّرم علَي ُكم الْميتةَ الَِِّ ماتَت حْتف أَنْ ِفها بِ ََل َذَحة ِمن حيث أ َِذ َن‬ ِْ ‫ تَ ْف ِسْي‬-33
َ َ‫ ق‬،‫اْل َم ِام‬
َ ‫اَّللُ ف َيها َو الد‬ ُ َْ ْ َ َ َ َ َ ْ َ َْ َ ُ ْ َ َ َ َ َ َ َ َُّ ‫ال‬ َ َ‫ال ع ق‬ ُ
.ِ‫اَّلل‬ ِ ‫الذَئِ ِح و ِِي الَِِّ تَتَ ََّْرب ِِبا الْ ُكفَّار ِِبَس ِامي أَنْ َد ِاد ِِم الَِِّ َّاّتَ ُذوِا ِمن د‬
َّ ‫ون‬ ُ ْ َ ُ َ ُ َ ُ َ َ َ َ
َّ ‫ن‬‫م‬ِ ِ‫اَّلل‬
َّ ِ
‫ْي‬ ‫غ‬
َ ‫م‬ ‫اس‬ ِ ‫اَّللِ ما ذُكِر علَي‬
‫ه‬
ْ ُ ْ ْ َ َ َ َْ َّ ِ
‫ْي‬ ‫غ‬ِ‫َيْ ُكلُوه و ما أ ُِِ َّل بِِه ل‬
َُ َ
Tafseer of the Imam (Hassan Al-Askari-asws) having said: ‘Allah-azwj Mighty and Majestic Said:
But rather, (it is) Prohibited upon you, the dead, - which had died putting up its nose without
a slaughter, from whereby Allah-azwj had Permitted regarding it - and the blood, and flesh of
the swine, - from eating it - and whatever is dedicated with for other than Allah. [2:173] –
what the name of other than Allah-azwj is mentioned upon from the slaughters, and it is which
the Kafirs used to offer with the names of their rival gods (idols) which they had taken from
besides Allah-azwj’’.504
ِ ‫اَّللِ ب ِن ا ْْلار‬ ِ ِِ ِ ِ ْ ‫َْحَ َد بْ ِن َعلِ ِي بْ ِن نُوح َع ْن فَ ْه ِد بْ ِن ِبْ َر ِاِ َيم َع ْن ُُمَ َّم ِد بْ ِن‬ ِ ‫ النَّج‬-34
‫ال‬
َ َ‫ود ق‬ُ َ ْ َّ ‫وسى ا ْْلََرش ِي َع ْن ربْع ِي بْ ِن َعْوُّبد‬ َ ‫اْلَ َس ِن َع ْن ُُمَ َّمد بْ ِن ُم‬ ْ ‫ َع ْن أ‬،‫اش ني‬ َ
ِ‫ال لَه سحيم بن أُثَيل ََنفَر َغالِوُّباً أََ الْ َفرْزد ِق بِظَه ِر الْ ُكوفَِة علَى أَ ْن ي ع ِْر ِ َذا ِمن ِبِلِ ِه ِمائَةً ِذَا وردت‬ ِ ِ ِ ِ ِ
َََ ْ َ َ َْ َ ْ ََ َ َ ْ ُ ْ ُ ْ َ ُ ُ ُ َْ ُ‫ َكا َن َر ُج ٌل م ْن بَن رََيح ي‬:‫ال‬ َ َ‫ث ق‬ُ ‫ود ُيَد‬َ ‫ت ا ْْلَ ُار‬
ُ ‫َس ْع‬
َ‫الْ َماء‬
(The book) ‘Al Najashy’ – From Ahmad in Ali Bin Nuh, from Fahd Bin Ibrahim, from Muhammad Bin Al-Hassan,
from Muhammad Bin Musa Al Harshy, from Rabie Bin Abdullah Bin Al Jaroud who said,
‘I heard Al-Jaroud narrating, he said, ‘There was a man from the clan of Riyah called Suheym
Bin Useyl raced Abu Al-Farazdaq at the back of Al-Kufa based upon that he would slaughter
one hundred camels if he loses when they arrive at the water.
ِ ‫ض ِربو َن عراقِيوُّبها فَخرج النَّاس علَى ا ْْل ِمْي‬

ُ ‫ات َو الْوُّبِغَ ِال يُِر‬
‫يدو َن اللَّ ْح َم‬ ِ ِ ِ ِ
َ َ َ ُ َ َ َ َ َ َ َ ُ ْ َ‫فَلَ َّما َوَرَدت الْ َماءَ قَ ُاموا لَْي َها َل نسيُوف فَ َج َعلُوا ي‬
When they arrived at the water, they stood to these with the swords and went on striking
their necks. The people came out upon their donkeys and their mules, wanting the meat’.
.ِ‫اَّلل‬
َّ ‫وم َها َو ََِّّنَا أ ُِِ َّل ِِبَا لِغَ ِْْي‬
ِ ‫اَّللِ ص ِلَينَا و ِو ي نَ ِادي أَينها النَّاس ََل ََْ ُكلُوا ِمن ُْل‬
ُ ْ ُ َ ُ َُ َ ْ َّ ‫ول‬ِ ‫ال فَجاء َعلَى ب غْلَ ِة رس‬
َُ َ
ِ ِ ِ َ َ‫ق‬
َ َ َ َ‫ال َو َعل ٌّي ع َلْ ُكوفَة ق‬
He said, ‘And Ali-asws was at Al Kufa. He-asws came upon a mule of Rasool-Allah-saww towards us
and he-asws was calling out: ‘O you people! Do not be eating from their meat, and rather these
have been dedicated (slaughtered) for other than Allah-azwj!’’505
‫وق‬
َ ‫ْي ع أَنَّهُ َد َخ َل ال نس‬ِِ ِ ِ ِ ‫ ِِْلبْ َر ِاِ َيم بْ ِن ُُمَ َّمد الثََّْ ِف ِي َع ْن بَ ِش ِْي بْ ِن َخْيثَ َمةَ َع ْن َعْوُّب ِد الْ ُْد‬،‫ات‬
َ ‫نوس َع ْن أَِِب ِ ْس َح‬
َ ‫اق َع ِن ا ْْلَا ِرث َع ْن أَم ِْي الْ ُم ْؤمن‬
ِ ‫ كِتاب الْغَار‬-35
َ ُ َ
ِ ِ َّ ِ ِ ِ
.‫س منَّا‬ َ ‫ْي َم ْن نَ َف َخ منْ ُك ْم ِف الل ْحم فَلَْي‬ َ ‫ال ََي َم ْع َشَر اللَّ َّحام‬
َ َ‫َو ق‬
The book ‘Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Bashir Bin Khaysama, from Abdul Quddous,
from Abu Is’haq, from Al Haris,
‘From Amir Al-Momineen-asws having entered the market and said: ‘O community of the meat-
sellers! One from you who blows into the meat, he isn’t from us!’’506
504
505
506
Page 291 of 296

‫بيان النفخ ِف اللحم يتمل الوجهْي اْلول ما ِو الشائع من النفخ ِف اْللد لسهولة السلخ و الثان التدليس الذي يفعل بعض الناس من النفخ ِف اْللد‬
.‫الرقيق الذي على اللحم لْيى سينا و ِذا أظهر‬
Explanation: ‘Blowing into the meat’ – Two aspects are possible. The first is what is common
from the blowing in order to ease the sknning, and the second is the deception which some of
the people tend to do from blowing into the deliate sking which is upon the meat in order to
show it being fat, and this is more apparent.
.‫الس نن فَ َعظْ ٌم َو أ ََّما الظنُفُر فَ ُم َدى ا ْْلَوُّبَ َش ِة‬ ِ ِ َّ ‫اَّللِ ص ِِف ح ِديث طَ ِويل ع ِن‬
ِ ‫لس ِن و الظنُف ِر أ ََّما‬ ُ ‫ َِنَى َر ُس‬،ُ‫ات النَّوُّبَ ِويَّة‬
َ َ ‫الذبْ ِح‬ َ َ َّ ‫ول‬ ُ ‫ الْ َم َج َاز‬-36
(The book) ‘Al Majazaat Al Nabawiyya’ –
‘In a lengthy Hadeeth, the Prophet-saww had prohibited from the slaughtering by the tooth and
the nail. As for the tooth, it is a large one, and as for the nail, it is the extent of the Ethiopians
(They use as knives)’’.507
ِ‫الذ َكاة‬
َّ ‫الرأْس َم ْو َِ ُع‬ َ َ‫اَّللِ ع ق‬
ُ َّ :‫ال‬ َّ ‫ت َع ْن أَِِب َعْوُّب ِد‬ ِ ِ ِ َِّ ‫اَّللِ ب ِن عوُّب ِد‬
َ ‫اَّلل الْ َواسِ ِي َع ْن َواص ِل بْ ِن ُسلَْي َما َن َع ْن ُد ُر ْس‬
ِ ِ َّ ‫ عن علِ ِي ب ِن‬،‫اسن‬
ْ َ ْ َّ ‫الرََّين َع ْن ُعوُّبَْيد‬
ِ
ْ َ ْ َ ُ ‫ الْ َم َح‬-37
.‫يث‬ ِ
َ ‫ا ْْلَد‬
(The book) ‘Al Mahasin’ – From Ali Bin Al Rayyan, from Ubeydullah Bin Abdullah Al Wasity, from Wasil Bin
Suleyman, from Dorost,
‘From Abu Abdullah-asws having said: ‘The head is the place of purification’ – the Hadeeth’’.508
َ َ‫ف يَْن َحُرَِا قَائِ َمةً أ َْو ََ ِرَكةً ق‬ ِ ِِ ِ ِِ َِّ ‫ عن عوُّب ِد‬،‫اْلسن ِاد‬
‫ال‬ َ ْ‫ َس َلْتُهُ َع ِن الْوُّبَ َدنَة َكي‬:‫ال‬ َ ‫اَّلل بْ ِن ا ْْلَ َس ِن َع ْن َجده َع ْن َعل ِي بْ ِن َج ْع َفر َع ْن أَخيه ُم‬
َ َ‫وسى ع ق‬ ْ َ ْ َ َ ْ ِْ ‫ب‬ ُ ‫ قُ ْر‬-38
.ً‫يَ ْع ِْلُ َها َو ِ ْن َشاءَ قَائِ َمةً َو ِ ْن َشاءَ ََ ِرَكة‬
(The book) ‘Wurb Al Asnaad’ – From Abdullah Bin Al-Hassan, from his grandfather,
‘From Ali son of Ja’far-asws, from his brother Musa-asws, he said, ‘I asked him-asws about the
sacrificial animal, ‘How would it be sacrificed, standing or kneeling?’ He-asws said: ‘It would be
tied, and if he so desires, standing, and he so desires, kneeling’’.509
ِ ِ
َ ‫يحةً فَلْيُح َّد َش ْفَرتَهُ َو لُِْْي ْح ذَب‬
.ُ‫يحتَه‬ ِ َ َ‫اَّللِ ص ق‬
َ ‫ َم ْن ذَبَ َح ذَب‬:‫ال‬ َّ ‫ول‬َ ‫آَئِِه ع أ ََّن َر ُس‬ ِ ‫ الد‬-39
َ ‫ َع ْن َج ْع َف ِر بْ ِن ُُمَ َّمد َع ْن‬،‫َّعائ ُم‬
َ
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘One
who slaughters an animal, let him sharpen his blade and let his rest his animal (be quick)’’. 510
507
508
509
510
Page 292 of 296

‫وت يَ ْع ِن بِ َْ ْولِِه َو ََل‬ ِ

َ َُ‫استَْوُّبِ ِل الْْْوُّبلَةَ َو ََل تَ ْن َخ ْع َها َح ََّّت ُت‬ َّ ‫يمةَ أ َِح َّد‬
ْ ‫الش ْفَرَة َو‬ ِ ِِ
َ ‫يحةً فَ ََل تُ َعذب الْوُّبَه‬
ِ َ ‫ ِ َذا أ ََرْد‬:‫ال‬
َ ‫ت أَ ْن تَ ْذبَ َح َذب‬ َ َ‫ َو َع ْن أَِِب َج ْع َفر ع أَنَّهُ ق‬-40
.‫نخ ِاع َو ُِ َو َعظْ ٌم ِِف الْ ُعنُ ِق‬
َ ‫تَنْ َخ ْع َها قَِْ َع الن‬
And from Abu Ja’far-asws having said: ‘Whenever you want to slaughter an animal, do not
torment the animal. Sharpen the blade, and face the Qiblah, and not do not suffocate it until
it dies’ – meaning by his-asws words, ‘And do not suffocate it by cutting the marrow, and it is a
bone in the neck’’.511
ِ ِ ِ ِ ِ ِ َّ َِّ ‫ و َع ْن أَِِب َج ْع َفر و أَِِب َعْوُّب ِد‬-41

‫يحتُهُ َو ِ ْن تَ َع َّم َد‬ ْ ‫يم ْن َذبَ َح بِغَ ِْْي الْْْوُّبلَة ِ ْن َكا َن أ‬
َ ‫َخََِ أ َْو نَس َي أ َْو َج ِه َل فَ ََل َش ْيءَ َعلَْيه َو تُ ْؤَك ُل َذب‬ َ ‫اَّلل ع أَِنُ َما قَاَل ف‬ َ َ
ِ.‫ف ال نسنَّة‬ ِ ِ
َ ‫ك ذَا تَ َع َّم َد خ ََل‬ ِ ِ ِ ِ
َ ْ‫يحتُهُ تل‬
َ ‫ب أَ ْن تُ ْؤَك َل ذَب‬
ُ ‫َساءَ َو ََل َُي‬
َ ‫ك فَ َْ ْد أ‬
َ ‫ذَل‬
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both said regarding the one who
slaughters without (facing) the Qiblah: ‘If he was mistaken, or had forgotten, or was ignorant,
there is nothing upon him, and his slaughter can be eaten; and if he was deliberate in that, so
he has been evil, and it does no oblige eating that slaughter of his, when he was deliberate in
opposing the Sunnah’’.512
.ُ‫اَّللُ أَ ْك ََب‬ َِّ ‫ ِ َذا َذبح أَح ُد ُكم فَ ْلي ُْل بِس ِم‬:‫ال‬
َّ ‫اَّلل َو‬ َ َ‫ َو َع ْن َعلِي ع أَنَّهُ ق‬-42
ْ ْ َ ْ َ ََ
And from Ali-asws having said: ‘Whenever one of you slaughters, then let him say, ‘In the Name
of Allah-azwj’, and ‘Allah-azwj is the Greatest’’.513
‫ك أ َْو نَ ِسيَهُ َسَّى‬ ِ ِ ِ ِ ‫اَّلل عَّز و ج َّل بِِه أَجزأَه و ِ ْن تَرَك الت‬ ِ َّ ‫ال أَبُو َج ْع َفر ع َو ُُْي ِز ِيه أَ ْن يَ ْذ ُكَر‬
َ ‫يحتُهُ َو ِ ْن َج ِه َل َذل‬
َ ‫َّسميَةَ ُمتَ َعمداً ََلْ تُ ْؤَك ْل َذب‬
ْ َ َ ُ َْ َ َ َ َُّ ‫اَّللَ َو َما ذُكَر‬ َ َ‫ ق‬-43
.‫ِذَا ذَ َكَر َو أُكِ َل‬
Abu Ja’far-asws said: ‘And it suffices him that he mentions Allah-azwj, and whatever Allah-azwj
Mighty and Majestic has been mentioned with, suffices it, and if the naming is neglected
deliberately, do not eat its slaughter, and if that one is ignorant, or had forgotten to name,
when he should name and eat’’.514
.‫ص َِْب الْوُّبَ َهائِِم‬ ِ ِ َِّ ‫ول‬ِ ‫ و َعن رس‬-44

َ ‫اَّلل ع أَنَّهُ َِنَى َع ِن الْ ُمثْلَة َِ ْْلَيَ َوان َو َع ْن‬ َُ ْ َ
And from Rasool-Allah-saww, he-saww had prohibited from trampling the animal and from
imprisoning the beasts’’.515
ِ ِ ِ ِ ِ ِِ َّ ‫ من قَتل عص ُفوراً عوُّبثاً أَتَى‬:‫ال‬

َ ‫ول ََي َرب َس ْل َِ َذا ف َيم قَتَلَِن بغَ ِْْي ذَبْح فَلْيَ ْح َذ ْر أ‬
‫َح ُد ُك ْم‬ ُ ُْ َ‫اخ ي‬
ٌ ‫صَر‬
ُ ُ‫اَّللَ به يَ ْوَم الْْيَ َامة َو لَه‬ ََ ْ ُ َ َ ْ َ َ َ‫ َو َع ْن أَِِب َج ْع َفر ع أَنَّهُ ق‬-45
ِ ِِ ِ ِ ِ
َ ‫م َن الْ ُمثْلَة َو لْيُح َّد َش ْفَرتَهُ َو ََل يُ َعذب الْوُّبَه‬
.َ‫يمة‬
511
512
513
514
515
Page 293 of 296

And from Abu Ja’far-asws having said: ‘One who kills a sparrow in vain, Allah-azwj would Bring it
on the Day of Qiyamah and there will be a shouter for it saying, ‘O Lord-azwj! Question this one,
regarding what did he kill me without a slaughter?’ So let one of you be cautioned from the
trampling, and let him sharpen his blad, and not torture the animal’’.516
.َ‫وت َو َتْ َدأ‬

َ َُ‫ْس َها َح ََّّت ُت‬ ِ َّ ‫اَّللِ ص أَنَّهُ َِنَى َعن أَ ْن تُسلَ َخ‬ ِ ‫ و َعن رس‬-46
ُ ‫يحةُ أ َْو تَُِْ ُع َرأ‬
َ ‫الذب‬ ْ ْ َّ ‫ول‬ َُ ْ َ
And from Rasool-Allah-saww, he-saww had prohibited from skinning the slaughtered animal, or
cutting off its head, until it dies and calms down’’.517
ِ ‫الذبِيحةَ و ََل تَك‬

َّ ‫ْس ِر‬ ِ ‫ ا ْذبح ِِف الْم ْذب ِح ي ع ِن دو َن الْغَْل‬:‫ال‬
.‫وت‬
َ َُ‫الرقَوُّبَةَ َح ََّّت ُي‬ َ َ َّ ‫ص َمة َو ََل تَ ْن َخ ِع‬
َ ُ َْ َ َ ْ َ َ َ‫ َو َع ْن أَِِب َج ْع َفر ع أَنَّهُ ق‬-47
And from Abu Ja’far-asws having said: ‘Slaughter in the slaughtering place, meaning besides the
giblets, and do not suffocate the animal break the neck until it dies’’.518

َ ْ‫َساءَ َو ََل َِب‬ َ َ‫وت يَ ْع ِن َك ْسَر ُعنُ ِْ َها ق‬
َ ‫ال قَ ْد أ‬
ِ ِ‫الذب‬ ِ َِّ ‫ و عن أَِِب عوُّب ِد‬-48
َ َّ ‫اَّلل ع أَنَّهُ ُسَ َل َع َّم ْن يَْن َخ ُع‬
َ َُ‫يحةَ م ْن قَ ْوُّب ِل أَ ْن ُت‬ َْ ْ َ َ
And from Abu Abdullah-asws having been asked about the one who slaughters the animal from
before it dies, meaning breaking its neck. He-asws said: ‘He has been evil, and there is no
problem with eating it’’.519
َّ ‫ت‬
.‫الذبْ ِح‬ ِ ْ‫الذبِيح ِة ِِف وق‬
َ َ َّ ‫ْس‬ ِ ‫اَّللِ ص أَنَّهُ َِنَى َع ْن قَِْ ِع َرأ‬
َّ ‫ول‬ِ ‫ و َعن رس‬-49
َُ ْ َ
And from Rasool-Allah-saww, he-saww prohibited from cutting the head of the animal during the
time of the slaughtering’’.520
ِ ‫الذبْح فَمن ص َّمم فَلْيعاقِوُّبْهُ و لْيلْ ِق ما ذَبح ِ ََل الْ ِك ََل‬ ِ

َ ِ‫صاب‬ َ َ‫ب ِ ََل ِرف‬
ِ
.‫ب‬ َ َ َ ُ َ َ ُ َ َ ْ َ َ َّ ‫ْي أَ ْن ُْيسنُوا‬ َّ َْ ْ‫اعةَ أَ ْن ََيُْمَر ال‬ َ َ‫ َو َع ْن َعلي ع أَنَّهُ َكت‬-50
And from Ali-asws, he-asws had written to Rifa’at: ‘Instruct the butchers to improve the slaughter.
The one who persists, let him be punished, and let him throw whatever he had slaughtered,
to the dogs’’.521
ِ َّ ‫الذابِ ُح قَِْ َع‬

َ ‫ْس فَِإ َّن ذَل‬
.‫ك َج ْه ٌل‬ ِ ‫الرأ‬ َّ ‫ َو ََل يَتَ َع َّم ُد‬:‫ال‬
َ َ‫ َو َع ْن أَِِب َج ْع َفر ع أَنَّهُ ق‬-51
And from Abu Ja’far-asws having said: ‘The slaughterer should not cut the head, for that is
ignorance’’.522
516
517
518
519
520
521
522
Page 294 of 296

‫ْس َها قَاَل تُ ْؤَك ُل ِ َذا ََلْ يَتَ َع َّم ْد‬ ِ ِ ِ َّ ‫ت‬ِ ْ‫الذبِيح ِة ِِف وق‬ ِ َّ َِّ ‫ و َعْنهُ و َع ْن أَِِب َعْوُّب ِد‬-52
َ ‫ْي فََ َََ َن َرأ‬
ُ ‫الذبْ ِح َو لَك ْن َسوُّبَ َْهُ السك‬ َ َ َّ ‫ْس‬ ِ ‫يم ْن ََلْ يَتَ َع َّم ْد قَِْ َع َرأ‬
َ ‫اَّلل ع أَِنُ َما قَاَل ف‬ َ َ
.‫ك‬ ِ
َ ‫ذَل‬
And from him-asws and from Abu Abdullah-asws, both having said regarding the one who did not
deliberately cut off the head of the animal during the time of slaughtering, but the knife went
too far, so its head was separated. They-asws both said: ‘It can be eaten when that was not
deliberate’’.523
َّ ‫اَّللِ ص أَنَّهُ َِنَى َع ِن‬

.ً‫الذبْ ِح ََِّل ِِف ا ْْلَلْ ِق يَ ْع ِن ِ َذا َكا َن ُُْ ِكنا‬ َّ ‫ول‬ِ ‫ و َعن رس‬-53
َُ ْ َ
And from Rasool-Allah-saww, he-saww prohibited from the slaughter except in the throat,
meaning when it was possible’’.524
.‫يحةٌ ََلْ تُ ْذبَ ْح ِم ْن َم ْذ َِِب َها‬ِ

َ ‫ال أَبُو َج ْع َفر ع َو ََل تُ ْؤَك ْل ذَب‬
َ َ‫ ق‬-54
Abu Ja’far-asws said: ‘And do not eat a slaughter which has not been slaughtered from its
(proper) slaughtering place (i.e., throat)’’.525
َِّ ‫ال أَبو عوُّب ِد‬

ُ ‫اَّللُ َعلَْي ِه َو يُِْ َع ُن َحْي‬
‫ث أ َْم َك َن‬ َّ ‫اج فَلَ ْم يُْ َد ْر َعلَى َمنْ َح ِرهِ َو ََل َم ْذ َِِب ِه فَإِنَّهُ يُ َس َّمى‬ ِ ِ
َ َِ ‫اَّلل ع َو لَ ْو تَ َرَّدى ثَ ْوٌر أ َْو بَعْيٌ ِِف بَْر أ َْو ُح ْفَرة أ َْو‬ ْ َ ُ َ َ‫ َو ق‬-55
.‫ِمْنهُ َو يُ ْؤَك ُل‬
And Abu Abdullah-asws said: ‘And if a bull or a camel were to fall into a well or a pit or a crater,
so he is not able upon sacrificing it nor slaughtering it, so he should name Allah-azwj upon it
and stab wherever he is able from it, and he can eat’’.526
ِ ‫الذب ِح بِغ ِْي ا ْْل ِد‬ َِّ ‫ول‬ِ ‫ و َعن رس‬-56

.‫يد‬ َ ْ َ ْ َّ ‫اَّلل ص أَنَّهُ َِنَى َع ِن‬ َُ ْ َ
And from Rasool-Allah-saww, he-saww prohibited from the slaughtering without the iron’’.527
َ ‫اَّللِ ع أ ََِّنُ ْم قَالُوا ََل ذَ َكاةَ ََِّل ِِبَ ِد‬

.‫يدة‬ َّ ‫ َو َع ْن َعلِي َو أَِِب َج ْع َفر َو أَِِب َعْوُّب ِد‬57
And from Ali-asws, and Abu Ja’far-asws, and Abu Abdullah-asws, they-asws said: ‘There is no
purification except with the iron’’.528
.‫َّر بِغَ ِْْي ِعلَّة‬ ِ َ‫ْي و ذ‬

ِ ‫ات الد‬ ِ َ‫اَّللِ ص أَنَّه َك ِره ذَبح ذ‬
ِ ِ ْ ‫ات‬ ِ ‫ و َعن رس‬-58
َ ‫اْلَن‬ َْ َ ُ َّ ‫ول‬ َُ ْ َ
And from Rasool-Allah-saww, he-saww disliked slaughtering (an animal) with the foetus, and with
the flowing milk, without a reason’’.529
523
524
525
526
527
528
529
Page 295 of 296

ِ ِ َِّ ‫ و عن أَِِب جع َفر و أَِِب عوُّب ِد‬-59

‫ك‬
َ ‫َّد َو َك َذل‬ َ ‫الذبْ ِح َو َذبَ َح َعلَى َما يَْنوُّبَغِي َو َك َذل‬
َ ‫ك ْاْل َْع َمى ِ َذا َسد‬ َّ ‫ي َعلَى‬ ِ ِ ِ ِ‫صا ِِف َذب‬
َ ‫يحة الْغُ ََلم َذا قَ ِو‬
َ َ ‫اَّلل ع أ ََِّنُ َما َر َّخ‬ َْ َ ْ َ َْ َ
.‫ت‬ ْ ‫الْ َم ْرأَةُ ِذَا أ‬
ْ َ‫َح َسن‬
And from Abu Ja’far-asws and Abu Abdullah-asws, they-asws both allowed the boy regarding the
slaughter when he is strong enough upon the slaughtering, and slaughtering upon what is
befitting, and like that is the blink when he is guided, and like that is the woman when she
does it well (properly)’’.530
.‫ٍ فِ ِيه‬ َّ ‫ َو َع ْن َعلِي ع أَنَّهُ ُسَِل َع ِن‬-60

َ ‫الذبْ ِح َعلَى َغ ِْْي طَ َه َارة فَ َر َّخ‬ َ
And from Ali-asws having been asked about the slaughter (while being) without cleanliness.
He-asws allowed regarding it.531
.‫َش َار ِِبَا‬

َ ‫َّس ِميَةَ َو أ‬ ِ ْ ‫ و َعن أَِِب ج ْع َفر ع أَنَّهُ ر َّخٍ ِِف ذَبِيح ِة ْاْل‬-61
ْ ‫َخَر ِس ذَا َع َْ َل الت‬ َ َ َ َ ْ َ
And from Abu Ja’far-asws having allowed regarding mute when he understands the naming and
indicates with it’’.532
َ َْ َ‫اب َر ُج ََل ِن ف‬
‫ال‬ ِ ‫ال َِلْوُّب‬ ِ ِ ِ َِّ ‫ت ِعنْ َد أَِِب َعْوُّب ِد‬ َّ ‫َسوُّبَا َع ْن أَِِب َْْلَد‬ ِ ِِ
ْ ‫ ِبِِ ْسنَاده َع ْن َعل ِي بْ ِن أ‬،‫يب‬
ِ
َ َ َْ َ‫ب ف‬ ٌ ‫اَّلل ع ْذ َد َخ َل َعلَْيه ُم َعت‬ ُ ْ‫ ُكن‬:‫ال‬َ َ‫السَّر ِاج ق‬ ُ ‫ الت َّْهذ‬-62
.‫س‬ ِِ ‫ال لَي‬
ٌ ْ‫س به َِب‬
َ ْ َ َ‫ال نَ َع ْم ق‬ َ َ‫ال َم ْدبُو َغةٌ ِِ َي ق‬ ِ ‫ال أَح ُد َُها ِِن رجل سَّراج أَبِيع جلُود الن‬
َ َْ َ‫َّم ِر ف‬ َ ُ ُ ٌ َ ٌ ُ َ َ َ َ َْ َ‫أ َْدخلْ ُه َما فَ َد َخ ََل ف‬
ِ
(The book) ‘Al Tahzeeb’ – By his chain from Ali Bin Asbat, from Abu Makhlad Al Sarraj who said,
‘I was in the presence of Abu Abdullah-asws when Moattab entered to see him-asws. He said,
‘There are two men at the door!’ He-asws said: ‘Let them enter’. One of them said, ‘I am a
saddle-maker. I sell the tiger skin’. He-asws said: ‘Are these tanned?’ He said, ‘Yes’. He-asws said:
‘There is no problem with it’’.533
ِ ‫السم‬ ِ ِ ‫ َكتوُّبت ِلَي ِه قَوائِم ال نسي‬:‫ال‬

ِ َِّ َّ ‫وف الَِِّ تُس َّمى‬ ِ َْ ْ‫َْح َد ب ِن ُُم َّم ِد ب ِن ِعيسى عن أَِِب ال‬
َّ ‫اس ِم‬ ِ ِ ِِ ِ
‫ك‬ َ َّ ‫الس َف َن أَّت ُذ َِا م ْن ُجلُود‬ َ ُ َ َ ْ ُ َْ َ َ‫الصيْ َْ ِل ق‬ ْ َ َ ْ َ ْ َ ْ ‫ ِب ْسنَاده َع ْن أ‬،ُ‫ َو منْه‬-63
ِ
.‫س‬َ ْ‫ب ََل َِب‬ َ ُ‫وز الْ َع َم ُل ِبَا َو لَ ْسنَا ََنْ ُك ُل ُْل‬
َ َ‫وم َها فَ َكت‬ ُ ُ‫فَ َه ْل َُي‬
And from him, by his chain, from Ahmad Bin Muhammad Bin Isa, from Abu Al Qasim Al Sayqal who said,
‘I wrote to him-asws, ‘Hilts of the swords which are named as ‘Al-Safan’. These are taken from
the fish skin. Is it allowed to work with it, and we are not eating its flesh?’ He-asws wrote: ‘There
is no problem’’.534
530
531
532
533
534
Page 296 of 296

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Bihar Al-Anwaar Volume 62 www.hubeali.

‫اجلزء الثاين و الستون‬

‫حبار االنوار اجلامعة لدرر أخبار االئمة االطهار‬

‫أتليف العالمة فخر االمة املوىل الشيخ حممد ابقر اجمللسىي‬

CHAPTER 1 – RECOMMENDATION OF KEEPING THE DOMESTIC ANIMALS IN THE HOUSES

CHAPTER 4 – THE PEACOCK ......................................................................................... 28

The Verses .................................................................................................................. 35

(Forbidden) Tafseer (opinionated) ............................................................................... 36

CHAPTER 3 – THE ANTELOPE AND REST OF THE WILD ANIMALS ................................... 65

CHAPTER 1 – A SUMMARY OF WHAT IS PERMISSIBLE AND WHAT IS PROHIBITED FROM

The Verses – ............................................................................................................... 70

(Forbidden) Tafseer (opinionated) ............................................................................... 77

(Forbidden) Interpretation (opinionated) .................................................................. 169

CHAPTER 6 – INCIDENTAL CAUSES REQUIRING THE PROHIBITION .............................. 218

The Verses ................................................................................................................ 225

(Forbidden) Interpretation (opinionated) .................................................................. 225

The Verses – ............................................................................................................. 258

(Forbidden) Interpretation (opinionated) .................................................................. 259

‫ استحباب اختاذ الدواجن يف البيوت‬1 ‫ابب‬

CHAPTER 1 – RECOMMENDATION OF KEEPING THE

‫ فضل اختاذ الديك و أنواعها و اختاذ الدجاج يف البيت و أحكامها‬2 ‫ابب‬

CHAPTER 2 – MERIT OF KEEPING THE ROOSER AND ITS TYPE,

(The book) ‘Majaalis’ of Al Sadouq –

(The book) ‘Al Mukarim’ –

ِ ‫ول ِ َّن ََِّّللِ ِديكاً ِر ْج ََلهُ ِِف ْاْل َْر‬

ِ ِ‫يك فَ ْلي ُْل أَح ُد ُكم سوُّبحا َن رِِب الْمل‬

ِ‫اَّلل‬ ِِ ‫اس ِم ب ِن عوُّب ِد ا َّلر ْْح ِن ا ْْل‬

‫ ذُكَِر‬:‫ال‬ ْ ‫وب بْ ِن َج ْع َف ِر بْ ِن ِبْ َر ِاِ َيم‬

.‫يق ُك ِل ُم ْؤِمن‬ ِ ‫الديك ْاْلَب يض ص ِد ِيْي و‬

َّ ‫ص ِال ْاْلَنْوُّبِيَ ِاء‬

ُ‫ال أَمْي‬ َ َ‫اَّللِ ع ق‬

‫اج ِخنْ ِز ُير الَِِّْْي َو‬ َ ‫وس الَِِّْْي َو الد‬

ِِ ِ َ َْ َ‫اج ف‬ ِ ِ َ َ‫السيَّا ِر ِي َرفَ َعهُ ق‬ ْ ‫ َع ْن أ‬،‫ الْ َك ِاِف‬-12

َ َْ َ‫اجة ُمَْ ُش َّوة َو َِِوُّبِيٍ ف‬ ِ َِّ ‫ أَ َك ْلت مع أَِِب عوُّب ِد‬:‫ال‬

(The book) ‘Majma Al Bayan’ –

It is reported by Al Tirmizi, from Nafie, from Ibn Umar,

.ِ‫الص ََلة‬ ِِ ِ ِ ِ َ‫يك أَب يض و َكان‬ ِ ِ ‫و روى الشَّيخ ُُِم ن‬

And it is reported by the sheykh Muhibuddin Al Tabari –

And in ‘Mu’jim’ of Al Tabari, and ‘Tareekh Isbahan’ –

ِ ‫ ِ َّن ََِّّللِ ِديكاً بََراثِنُهُ ِِف ْاْل َْر‬:‫ال‬

ِ ِ ِ ُ ‫يك و صو‬ ِ ِ ُ ‫اَل صو‬ َّ ‫َص َوات ُِيوُّبن َها‬

And it is reported by Al Sa’alby –

ِ ِ ‫ث َع ْن ِديك ِر ْج ََلهُ ِِف ْاْل َْر‬ ِ ‫اَل أ َِذ َن ِِل أَ ْن أ‬ َّ ‫ ِ َّن‬:‫ال‬ ِ ِ

.ًَ‫ف ِِب ََل ِذ‬ ِ

‫ال لِيَ ُْ ِم الْغَافِلُو َن َو َعلَْي ِه ْم أ َْوَز ُارُِ ْم َو َم ْع ََن َزقَا‬

ِ ‫اَّللِ ب ِن ََنفِع أ ََّن النَِّب ص َِنَى عن ِخص ِاء ا ْْلي ِل و الْغن ِم و‬

And from Abdullah Bin Nafie,

ِ ِ ِ ِ ِ ِ ‫و روى ابن ماجه ِمن ح ِد‬

‫وسى ْاْلَ ْش َع ِر ِي فَ َد َعا‬ ِ

‫ احلمام و أنواعه من الفواخت و القماري و الدابسي و الوراشي و غريها‬3 ‫ابب‬

CHAPTER 3 – THE DOVES AND THEIR TYPES FROM THE

.ً‫ِخ نَ ْسلُهُ أَبَدا‬

.‫ُسنر بِِه‬ ِِ ِ َّ ‫ض أَصحابِِه و الَِّْي‬ ِ ِ ِ ُ ُْ ‫و أ ََّما الْورشا ُن فَي‬

‫ت ِعْن َد أَِِب‬ َ َ‫ب بْ ِن ا ْْلَ َس ِن ق‬

‫يح ِم ْن َدا ِر أَِِب‬ ِ ِ ِ َ َ‫ض أَصحابِنَا ق‬ ِ ِ‫َْح َد ب ِن ُُم َّمد عن سع‬ ِ

‫ت ِِف نَ ْف ِسي لَ ْو ََلْ يَ ُك ْن‬ ِ ِ ِ ِ ِ

‫ب بِ َكثَْرةِ َما ِعْن َد َك ِمْن َها‬ ِِ َّ ِْ ْ‫ت َعلَْي ِه ال‬

‫اْلَ َم ِام َو أ ََِّنُ َّن‬

‫ضَر بِِه َش ْيءٌ ِم َن‬ َ ‫َخ‬ْ ‫الذ َكُر فَِإنَّهُ َكا َن أ‬

.‫اختَ ِة َو ِم َن ْاْل َََّيِم ْاْل َْربِ َع ِاء‬

(The book) ‘Mashariq Al Anwaar’ – from Muhammad Bin Muslim,

‫ضةٌ ِم ْن َْحَ َامة ُمنَ َّمَرة‬ َ َ‫اَّللِ ع ق‬